0t  the 

PRINCETON,  N.  J. 


AC  8  . G7 4  1831 

Grimk  e,  Thomas  Smith,  1786- 

1834 . 

Reflections  on  the  charactei 

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>* 


REFLECTIONS 


ON  THE 

CHARACTER  AND  OBJECTS 

OF  ALL 

SCIENCE  AND  LITERATURE, 

AND  ON  THE 

RELATIVE  EXCELLENCE  AND  VALUE 

OF 

RELIGIOUS  AND  SECULAR  EDUCATION, 

AND  OF 

SACRED  AND  CLASSICAL  LITERATURE: 

IN 

TWO  ADDRESSES  AND  AN  ORATION  WITH  ADDITIONS  AND 

IMPROVEMENTS. 

WITH  AN  APPENDIX  CONTAINING 

A  letter,  on  the  study  of  the  Bible,  lo  the  Committee  appointed  by  the 
Literary  Convention,  held  at  New  York,  Oct.  20,  1830;  and  an 
address,  delivered  at  Charleston,  (S.  C.)  at  the  dedication  of 
a  building  designed  as  a  depository  for  Bibles,  Tracts 
and  Sunday  School  Books,  and  for  anniversary 
celebrations  of  Religious  Societies. 

/ 

BY  THOMAS  SMITH  GRIMKE, 

OF  CHARLESTON,  S.  C, 


NEW  HAVEN: 

PUBLISHED  BY  HEZEKIAH  HOWE. 


1831. 


DISTRICT  OF  CONNECTICUT,  ss. 

*******  Be  it  remembered,  that  on  the  fourth  day  of  April,  A.  D. 

*L.  S.|  1831,  Hezekiah  Howe,  of  said  District,  hath  deposited  in  this 

*******  Office,  the  title  of  a  Book,  the  title  of  which,  is  in  the  words  fol¬ 
lowing,  to  wit: — 

“  Reflections  on  the  character  and  objects  of  all  Science  and  Litera¬ 
ture,  and  on  the  relative  excellence  and  value  of  Religious  and  secular 
education,  and  of  Sacred  and  Classical  Literature :  in  two  addresses  and 
an  oration  with  additions  and  improvements.  With  an  Appendix  contain¬ 
ing  a  letter,  on  the  study  of  the  Bible,  to  the  committee  appointed  by  the 
Literary  Convention,  held  at  New  York,  Oct.  20,  1830;  and  an  address, 
delivered  at  Charleston,  (S.  C.)  at  the  dedication  of  a  building  designed 
as  a  depository  for  Bibles,  Tracts  and  Sunday  School  Books,  and  for  an¬ 
niversary  celebrations  of  Religious  Societies.  By  Thomas  Smith  Grimke, 
of  Charleston,  S.  C.” 

The  right  whereof,  he  claims  as  Proprietor,  in  conformity  with  an  Act 
of  Congress,  entitled  “  An  act  to  amend  the  several  acts  respecting  Copy 
Rights.’5 

CHAS.  A.  INGERSOLL,  Clerk  of  the  District  of  Connecticut . 


PREFACE. 


The  three  following  tracts  are  on  subjects,  among  the  most 
important  and  interesting,  that  can  engage  the  attention  of 
Americans.  I  have  believed  that  to  revise  and  reprint 
them  at  this  time,  with  a  view  to  some  discussions  connect¬ 
ed  with  the  University  of  the  city  of  New  York,  would  nei¬ 
ther  be  useless  nor  unacceptable  to  its  Founders,  and  Pat¬ 
rons,  and  to  the  Friends  of  Education  generally.  I  do  not 
indeed  flatter  myself,  that  I  shall  produce  any  decided  im¬ 
pressions  favorable  to  my  views,  at  all  events  immediately; 
for  I  well  know  that  the  majority  of  educated  men  are 
against  me,  on  most  of  the  points,  which  I  present,  especial¬ 
ly  respecting  mathematical  and  classical  studies.  I  have 
not,  howTever,  been  deterred  by  the  array  of  great  names,  in 
Europe  and  America,  from  the  exercise  of  a  candid,  inde¬ 
pendent  judgment,  on  our  existing  schemes  of  education. 
To  my  conclusions  against  the  opinions  and  practices  of  so 
many  great  and  good  men,  I  have  been  led  gradually  and  de¬ 
liberately,  through  the  experience  and  reflections  of  more 
than  twenty  years.  The  prepossessions  of  youth  and  of 
early  manhood,  were  all  in  favor  of  the  Classics  and  Mathe¬ 
matics.  I  have  then,  at  least,  the  satisfaction  of  knowing, 
that,  like  the  heathen  converted  to  Christianity,  I  have 
wrought  out  my  present  convictions  against  the  power  of 
prejudice,  the  authority  of  instructors,  and  all  the  influences 
of  my  own  education.  May  I  hope  to  be  pardoned  for  these 
sentiments,  apparently  irrevelant,  but,  as  I  believe,  really 
connected  with  a  just  regard  to  myself,  and  to  a  cause,  in 


IV 


PREFACE. 


which  I  feel  perhaps  too  deep  an  interest.  And  yet,  who 
can  feel  too  deep  an  interest,  in  our  country  especially,  in 
the  construction  of  an  enlightened  system  of  education, 
Christian,  practical,  useful,  national ! 

It  is  the  duty  of  Parents  and  Guardians,  of  Teachers  and 
Trustees  of  education  generally,  to  examine  the  theory  and 
practice  of  existing  institutions,  to  inquire  how  far  they  have 
promoted  the  glory  of  God,  and  individual,  social,  national 
welfare :  and  to  consider  solemnly,  thoughtfully,  how  far 
defects  can  be  supplied,  and  abuses  corrected.  That  these 
do  exist,  can  hardly  be  doubted  by  any  one,  who  reflects  on 
the  actual  operation  of  our  schools  and  colleges,  as  attested 
by  the  unimproved  state  of  the  great  majority  of  minds  that 
have  been  subjected  to  their  influence.  In  the  mass,  who 
come  out  of  our  schools  and  colleges,  how  few  have  acquired 
any  religion  at  all,  or  much  valuable  knowledge,  the  habit 
of  study,  a  taste  for  reading,  the  love  of  improvement,  and 
the  great  art  of  thinking  soundly  and  reasoning  accurately. 
Yet  all  these  things  our  institutions  profess  to  teach;  although 
if  we  look  to  facts  as  the  criterion,  it  is,  in  forty  nine  cases 
out  of  fifty,  little  more  than  profession.  I  speak  this,  not 
under  the  influence  of  bitterness  and  contempt,  but  with  feel¬ 
ings  of  deep  regret  and  mortification.  It  has  been  our  priv¬ 
ilege,  under  the  blessing  of  Providence,  to  exhibit,  for  the 
instruction  of  all  mankind,  the  theory  and  practice  of  Gov¬ 
ernment  purified  and  regenerated,  and  Religion  disencum¬ 
bered  of  the  civil  and  political  burthens,  under  which  it 
groans  in  the  old  world.  The  precepts  and  examples  of  the 
Gospel,  not  those  of  Classic  Antiquity ;  the  rational  princi¬ 
ples  of  British  freedom,  not  the  wild  and  disorderly  impul¬ 
ses  of  Grecian  and  Roman  liberty ;  the  plain,  strong  sense, 
inherited  from  an  English  ancestry,  not  the  taste  and  acute¬ 
ness  of  an  Athenian  people,  have  wrought  these  achieve¬ 
ments,  not  for  us  only,  but  for  the  ignorant  and  degraded 


PREFACE. 


y 


posterity  of  boasted  Greece  and  Rome.  I  feel  assured  that 
the  same  principles,  the  same  precepts  will  never  rest  satis¬ 
fied  till  they  have  redeemed  education  from  the  thraldom  of 
European  theories,  unsupported  by  experience,  and  of  Eu¬ 
ropean  authority,  contradicted  by  reason  and  observation. 

It  seems  to  me  that  our  country  has  yet  to  learn  one  great 
truth  on  this  subject,  that  the  whole  European  scheme  of 
education  ever  has  been  intimately  associated  with  states  of 
society,  forms  of  government  and  religious  establishments 
totally  inconsistent  with  ours :  that  the  great  object  there 
has  been  to  educate  the  few,  and  not  the  many ;  to  train  up 
the  subjects  of  monarchies ,  and  not  the  citizens  of  a  repub¬ 
lic;  in  a  word,  to  perpetuate  aristocracy  even  in  education . 
Let  us  learn  then,  that  education  with  us,  like  Society,  Gov¬ 
ernment,  Religion,  must  be  essentially  American ,  and  not 
European;  that  it  must  partake  deeply  and  extensively  of 
the  vital  spirit  of  American  Institutions  ;  that  it  must,  in  or¬ 
der  to  ensure  its  durability  and  usefulness,  be  adapted  to 
our  state  of  Society,  forms  of  Government  and  modes  of 
Religion:  and  that  this  conformity  can  never  be  discovered, 
much  less  preserved  by  any  imitation  of  European  plans. 
With  the  Bible  in  one  hand,  and  our  own  history  in  the  oth¬ 
er,  we  shall  be  able  to  judge  best,  what  education  our  coun¬ 
try  needs.  Literary  Education  in  its  highest  sense,  a  sense 
but  little  known  in  this  country,  is  much  the  same  every 
where ;  but  religious  and  moral,  political  and  civil  educa¬ 
tion,  in  a  word,  for  the  preparation  for  practical  duty  and 
usefulness,  private  and  public,  must  be  to  a  great  extent,  na¬ 
tional  and  local,  therefore  peculiar.  Ours  ought  to  be  an  ed¬ 
ucation,  adapted  to  our  peculiar  character,  circumstances,  and 
destiny,  as  a  free,  educated,  peaceful,  Christian  People.  It 
ought  to  be  eminently  adapted  to  our  development  and  pro¬ 
gress,  to  the  improvement  and  preservation  of  our  institutions, 
in  a  word,  to  the  great  truth  the  People  Govern.  Our 


VI 


PREFACE* 


schools  are  for  the  education  of  that  People,  our  Colleges 
for  the  education  of  the  public  servants  and  profession¬ 
al  agents  of  that  People.  But  all  have  one  end,  one  object, 
the  good  of  the  people.  The  youth  in  our  colleges 
should  be  educated  on  this  great  principle,  that  they  are  to 
be  Servants  of  the  People.  Let  our  Schools  and  Colleges  be 
regenerated  then  upon  the  principle,  that  the  Religious  and 
Political  departments  are  every  thing,  the  Classical  and 
Mathematical  comparatively,  nothing.  Now,  these  are  every¬ 
thing,  and  those  almost  nothing.  Our  ignorance  or  neglect 
of  these  great  truths,  is  producing  a  host  of  evils  in  our  coun¬ 
try.  Let  us  meditate  profoundly  on  these  things  :  and  re¬ 
solve  no  longer  to  educate  our  children,  as  though,  on  the  one 
hand,  they  were  Heathens,  on  the  other,  Europeans. 


CONTENTS. 


CONTENTS  OF  THE  ADDRESS  ON  SCIENCE. 

Page. 

Science  not  taught  by  Scripture, . 3 

History  of  Science  found  in  the  biography  of  a  few,  -  -  -  4 

Extraordinary  facts  in  it,  -  -  -  -  -  -  -  *  5 

Gratitude  due  to  God,  -  . 6 

The  Past  and  the  Future  of  Science,  ------  7 

True  value  and  glory  of  Science,  ------  8 

Rudiments  of  Science  in  Paradise, . 9 

Progress  to  the  confusion  of  tongues,  -  -  -  -  -  -11 

Review  till  Thales, . -  -  12 

Review  from  do.  till  Augustus.  The  great  question,  14 

Little  value  and  usefulness  of  Ancient  Letters,  and  of  Ancient  Phi¬ 
losophy,  . . 15 

State  of  Science  in  the  Eastern  Empire, . 17 

The  civil  Law  and  the  Fathers,  ------  IS 

Arabian  Science  and  Literature, . 19 

Revival  of  Learning  would  have  occurred,  -  -  -  -  20 

How  influenced  by  the  Reformation,  ------  21 

Charles  Carroll,  -  --  --  --  --22 

Catholic  and  Protestant  Countries, . 23 

Principles  of  the  Reformation, . 21 — 25 

Consequences  of  these  principles, . 26 

Four  conclusions  from  them,  -  --  --  --27 

Effects  of  the  Reformation,  on  nine  departments  of  Science  and 

Learning, . -----28 

Future  progress  of  Protestant  Nations,  -----  35 

Six  grand  results  of  the  Reformation,  -----  36 

These  indestructible, . 39 

Our  own  destiny, — what  ?  A  glorious  one,  39 

Three  proofs  of  our  future  fame,  ------  42 

Causes  of  character  and  difference  of  various  National  Literatures,  46 
The  Reformation  and  iEra  of  1776  compared,  -  -  -  -  49 


CONTENTS, 


V1U 


NOTES. 

Page. 

A.  Comparative  estimate  of  Ancient  History  and  of  English  and 

American,  51 

B.  Comparison  of  Ancient  and  Modern  works — List  of  English  and 

American, . ---52 

C.  The  writer’s  personal  judgment  of  the  Classics,  57 

D.  Boccalini,  -  --  -------57 

E.  Alg.  Sydney,  -  .-  --  .-  .-57 

CONTENTS  OF  THE  RICHLAND  ADDRESS. 


Introduction,  ---------- 

Bible  excluded  and  by  whom,  ------- 

My  position, . 

Character  and  value  of  the  Christian  Ministry,  - 

Origin  of  the  exclusion  of  the  Bible,  ------ 

Causes  of  its  continuance, 

They  prevailed  when  United  States  settled,  - 

United  States  the  place  for  a  change, . 

This  the  Age  for  a  change,  - 

Conscience  and  the  heart  neglected, . 

Duty  the  great  business  of  life,  - . 

Principles  and  inconsistency  of  Christians,  .... 
Bible  the  standard  of  Truth  and  Duty,  - 

Objection — want  of  fit  Teachers, . 

Objection  to  my  scheme  as  unnecessary,  - 
Objections  to  the  present  plan  on  five  grounds,  - 

Its  negative  influences, . 

Illustrated  by  the  case  of  a  Clergyman  as  an  Instructor  of  youth, 
Vast  superiority  of  Christianity  in  its  relations  to  every  faculty,  and 

to  man  in  every  state, . 

Results  of  existing  state  of  things, . 

Effects  of  Christianity  illustrated  in  modern  man  and  woman,  in 
modern  private  and  public  life,  compared  to  ancient, 

The  modern  woman, . 

Conclusions  from  foregoing  views, . 

Illustration  from  the  influence  of  Heathen  and  Mahometan  reli¬ 
gions,  compared  with  the  Christian, . 


61 

62 

64 

64 

65 

66 
69 

71 

72 

73 

74 

75 
77 
77 

79 

80 


82 

84 

85 

86 

87 

88 
89 


90 


CONTENTS. 


IX 


Page. 

Address  to  the  Parent,  the  Guardian,  the  Instructor,  See.  •  -  92 

Address  to  all  of  them, . 94 

The  Destinies  of  their  Children, . 95 


NOTES. 


A.  Ignorance  of  Hebrew  and  Greek,  ...... 

B.  The  Bible,  as  a  Source  and  Text  Book  of  liberal  education, 

C.  On  Schools  for  the  children  of  those  Christians,  who  agree  in 

essentials, . 

D.  Rousseau  and  Ames  on  the  Scripture,  ..... 

E.  Neglect  of  the  Religious  Education  of  Children,  the  chief 

cause  of  Sunday  Schools, . 

F.  The  Spirit  of  the  Gospel,  Peace  and  Love :  of  the  Classics,  the 

reverse, . 

G.  Rev.  Jonas  King :  Homer :  the  Pantheon,  .... 

H.  Character  and  Education  of  Kings, . 

I.  Ancient  and  Modern  Female  Character,  ..... 

K.  Fenelon’s  character  of  the  Scriptures,  ..... 

L.  The  absolute  worthlessness  of  the  Classics  compared  to  the  Bible, 


98 

98 

99 
100 

101 

104 

105 

106 

107 

108 
108 


CONTENTS  OP  THE  ORATION. 


Introduction — Comparative  merits  of  Sacred  and  Profane  Classics,  113 

Deficiency  of  Classics  in  usefulness, . 114 

Duty  and  Usefulness  the  only  genuine  tests  and  vital  principles  of 

all  Literature,  .  115 

Elegant  Literature  consistent  with  the  character  of  God  and  the 

objects  of  the  Scriptures, . 116 

Why  has  polite  Literature  so  generally  dishonored  God  and  corrupt¬ 
ed  Man  ?  .  .  .  .  .  .  . . 118 

Hebrew  Literature  a  phenomenon — Its  extraordinary  character,  118 
Classics  never  have  been  and  never  can  be  a  storehouse  of  materi¬ 
als  for  modern  Literature — the  Bible  only  can  be,  .  .  .  120 

The  Bible  excels  in  thought — the  classics  in  style  and  the  structure 
of  their  works,  120 

^Beauties  of  the  Bible,  thought — of  the  Classics,  style,  .  .  121 

Bible  gives  the  desideratum — a  standard  of  taste,  .  .  .  122 

Bible  has  had  little  influence  on  Literature — its  future  influence,  124 
Error  of  the  Christian  Fathers,  as  to  Religious  and  Literary  Edu¬ 
cation,  . 124 

Elements  of  modern  Literature,  . . 125 


X 


CONTENTS. 


Page. 

Causes  of  alleged  inferiority  of  moderns — neglect  of  Bible  and  of 
Greek  Literature,  .........  126 

Who  are  to  establish  Sacred  Literature  as  a  part  of  all  education  ?  127 

Causes  of  its  exclusion  from  sliemes  of  education — eight  enumer¬ 
ated,  ...........  12S 

State  of  things  at  the  Reformation,  unfavorable  to  Sacred  Literature 
— character  of  the  Reformation — its  great  defects,  .  .  .  131 

Disadvantages  of  neglect  of  Sacred  Literature — five  mentioned,  132 
The  Speaker  not  hostile  to  Classical  or  polite  Literature,  .  .  135 

Advantages  of  introducing  Sacred  Literature — eleven  mentioned,  137 
Influence  of  Sacred  Literature  in  rendering  all  Literature  more  in¬ 
tellectual,  considered,  ........  142 

Destinies  of  American  Literature — the  intellectual  its  essential 


character,  .......... 

Address  to  the  Society,  ........ 

The  duties  of  the  Members, . 

Their  duties  to  the  College, . 

Their  duties  to  the  country,  ....... 

The  character  of  American  Literature  inseparable  from  the  union 
of  these  states,  ......... 


143 

145 

145 

146 

147 

147 


NOTES. 


A.  Why  does  classical  Literature  still  live  ?  .... 

B.  Hebrew  the  primitive  oriental  Literature,  .  .  ,  . 

C.  Classics  not  a  storehouse  of  materials  for  modern  Literature,  . 

D.  On  the  conformity  to  the  classic  model, . 

E.  As  to  translations, . 

F.  On  the  cultivation  of  style,  ....... 

G.  On  the  Bible  as  a  text  book  of  style,  ..... 

H.  Treatment  of  Lowth  in  England,  ...... 

I.  Scheme  for  Institutions  and  plan  of  Education, 

J.  On  the  importance  of  natural  history,  and  on  the  little  practical 
value  of  mathematics,  as  a  part  of  general  education, 

K.  As  to  imitating  the  classics,  ....... 

L.  As  to  the  4th  book  of  Virgil,  ....... 

M.  As  to  sacred  Literature  in  the  United  States  of  America, 


149 

149 

149 

150 
150 
153 

155 

156 
156 

159 

160 

161 

162 


MEMORANDUM. 

It  will  be  perceived,  of  course,  that  as  the  notes  were  not  read  to  the 
Society  (and  indeed  they  were  written  after  the  delivery  of  the  Ora¬ 
tion,)  I  only  am  responsible  for  the  sentiments  contained  in  them,  re¬ 
specting  mathematics,  the  classics,  and  education  generally. 


CONTENTS. 


XI 


CONTENTS  OF  LETTER  TO  COMMITTEE. 


The  subject  arranged  under  eight  heads. 


Page. 


1.  The  fact,  that  such  a  question  exists,  astonishing. 

Illustrations  from  the  Pagan  and  the  Infidel,  .... 
Causes  of  the  exclusion  of  the  Bible  before  Luther, 

Causes  of  the  exclusion  of  the  Bible  after  Luther,  . 

2.  Obligation  to  study  the  Bible  in  all  seminaries, 

Illustrations  from  all  lawful  business  and  all  innocent  pleasures, 

3.  The  benefits  of  such  study,  . . 

Education  will  be  viewed  as  a  religious  concern, 

4.  Objections  answered, . 

1.  Religion  inevitably  sectarian, . 

2.  The  want  of  suitable  Text  Books, . 

3.  Laymen  must  be  the  Teachers, . 

5.  The  Bible  as  a  Text  Book  of  Literature, . 

The  true  standard  of  Literature, . 

6.  Advantages  derivable  from  Sacred  Literature, 

Chiefly  its  influence  on  all  Literature,  ..... 

7.  Objections  answered, . 

8.  Best  mode  for  Introduction  of  the  Bible  and  Sacred  Literature, 

1.  Should  be  regarded  as  a  part  of  a  system, 

2.  Two  professorships  proposed,  ...... 

3.  Hebrew  indispensable,  ....... 

One  great  advantage  of  this,  ...... 

Essential  principles  of  Protestantism  applied  to  the  subject, 
Hebrew  will  draw  along  with  it  the  Greek  Testament, 

4.  Study  of  Greek  of  New  Testament,  .... 
A  Grreca  Majora  Christiana  recommended, 

5.  A  Latina  Majora'Chrlstiana  recommended, 

For  all  practical  purposes,  the  study  of  the  heathen  classics 


165 

166 

167 

168 
168 

169 

170 

171 

172 
172 

172 

173 

173 

174 

175 

176 

176 

177 

178 

178 

179 

180 
180 
180 
181 
181 
181 


unnecessary,  .......  .  181 

6.  No  real  difficulty  in  finding  Text  Books,  ....  183 


CONTENTS  OF  DEDICATION  ADDRESS. 

The  dignity  and  loveliness  of  Religion, 

Occasion  of  the  Address,  ...... 

Charitable  institutions  more  valuable  than  works  of  art, 


187 

188 
190 


XU 


CONTENTS. 


Objections  to  these  institutions  answered, 
Object  of  the  building  now  dedicated, 
Arguments  for  the  distribution  of  the  Bible, 
“  <c  “  “  of  Tracts, 

“  “  Sunday  Schools, 

The  destiny  of  this  country. 


Page. 
192—195 
.  195 

.  196 

.  198 
.  199 
.  200 


AN 


ADDRESS 

ON  THE 

CHARACTER  AND  OBJECTS 

OF 

science: 

AND,  ESPECIALLY 

ON  THE  INFLUENCE  OF  THE  REFORMATION 

ON  THE 

SCIENCE  AND  LITERATURE,  PAST,  PRESENT  AND  FUTURE, 

OF 

PROTESTANT  NATIONS: 

DELIVERED  IN  THE  FIRST  PRESBYTERIAN  CHURCH,  AT  CHARLES¬ 
TON,  ON  WEDNESDAY  THE  9th  OF  MAY,  1S27, 

BEING  THE  ANNIVERSARY  OF  THE 

LITERARY  AND  PHILOSOPHICAL  SOCIETY 

OF  SOUTH  CAROLINA. 

BY  THOMAS  S.  GRIMKE. 

WITH  ADDITIONS  AND  IMPROVEMENTS. 


Set  free  the  mind  of  Man  from  slavish  awe, 

Which  feels  Opinion’s  Rule,  as  Reason’s  Law; 

And  from  the  Spirit  bid  vain  fears  depart, 

Of  weakened  Nature  and  exhausted  Art. 

Phantoms!  that  Literary  Spleen  conceives; 

Dulness  adopts,  and  Indolence  believes. — 

Such  friends  are  those,  who,  in  their  proud  display 
Of  thy  young  beauty,  and  thy  early  sway, 

Pretend  thou’rt  robbed  of  all  thy  worth  sublime, 

By  the  benumbing  touch  of  modern  time.”— -Hayley- 


* 


ADDRESS. 


Science  is  the  noblest,  unrevealed  gift  of  God  to  Man. 
On  this  subject  so  comprehensive  and  profound,  so  rich, 
beautiful  and  various,  the  Scriptures  are  silent.  Their  ob¬ 
ject  is  to  teach  Duty,  not  Science.  Shall  we  not,  however, 
believe,  in  the  spirit  of  faith  and  humility,  that  although 
knowledge  and  duty  may  be  identical,  in  the  world  of  An¬ 
gels,  God,  in  the  wise  dispensations  of  his  Providence,  has 
given  them,  apparently  at  least,  a  separate  existence,  in  the 
world  of  Men  ?  Hence  the  human  family,  have  not  been 
taught  the  truths  of  Science,  by  the  inspired  writings  of 
Prophets  and  Apostles ;  but  it  becomes  the  ignorance  of 
mortals  to  be  assured,  that  benevolence,  wisdom,  and  justice 
are  in  harmony  with  such  a  scheme.  Yet  Science  is  the 
Revelation  of  Nature,  vouchsafed  to  the  visions  of  Genius; 
and  shadowed  forth,  at  intervals,  “  in  angel  visits,  short  and 
far  between,”  in  the  triumphs  of  her  ministering  servants. 
Whilst  then  his  Creator  has  not  revealed  to  him,  the  philoso¬ 
phy  of  his  works,  Man  is  still  without  excuse,  if  he  do  not 
study,  admire,  and  adore.  Endowed  with  activity,  power, 
and  curiosity,  the  Human  Mind  has  accordingly  gone  forth, 
and  shah  continue  to  go  forth,  conquering  and  to  conquer, 
from  the  beginning,  till  time  shall  be  no  more.”  Its  war¬ 
fare  is  against  all  that  degrades  the  moral  sense,  corrupts 
the  heart,  and  darkens  the  understanding — in  behalf  of  all, 
that  can  exalt  and  enlighten,  purify  and  bless  mankind. 

Unguided  by  that  inspiration,  which  flashes  its  lightening 
truth  on  the  dark  and  untried  paths  of  futurity,  the  Intellect 
of  Man  despairs  not;  but  travels  onward  rejoicing  in  its 
pilgrimage  of  improvement,  confiding  in  the  energy  of  faith, 
kindling  with  the  enthusiasm  of  hope,  and  taught  by  the 
wisdom  of  experience.  No  signs  and  wonders,  living  wit¬ 
nesses  of  the  present  God,  no  Seers,  and  Evangelists,  ex¬ 
press  messengers  of  his  love,  have  ever  ministered  in  the 
cause  of  human  learning.  Yet  Man  was  decreed  by  the 
law  of  his  being,  to  emulate,  in  the  achievements  of  Science, 
the  miracles  of  Divine  Power,  and  to  show  forth  in  the  per¬ 
sons  of  the  great,  in  benevolent  wisdom  and  sublime  virtue 


4 


— a  faint  image  of  Prophets  and  Apostles.  Man,  assuredly, 
in  his  best  estate,  is  less  in  comparison  of  his  Maker,  than 
the  small  dust  of  the  balance.  But  as  he  is  ordained  Vice¬ 
gerent  of  his  Creator,  to  govern  the  world  of  his  fellow  men, 
he  is  gifted,  conformably  to  this  constitution  of  his  nature, 
with  that  sovereignty  of  intellect,  which  becomes  the  dele¬ 
gate  of  Heaven,  child  of  the  past,  but  parent  of  the  future 
destiny  of  his  species.  Man,  therefore,  is  endowed  with  ca¬ 
pacity  to  comprehend,  though  imperfectly,  the  laws  of  his 
own  being,  and  to  read,  in  the  admirable  language  of  the  vis¬ 
ible  world,  the  mysteries  of  natural  revelation.  The  mind, 
the  heart,  the  character  of  the  whole  human  family,  the  har¬ 
mony,  sublimity,  and  beauty,  of  the  sensible  creation,  are 
the  Scriptures  of  Science.  In  the  heavens  above,  on  the 
earth  beneath,  and  in  the  waters  under  the  earth ;  in  the 
workings  of  his  own  soul,  and  in  the  revolutions  of  so¬ 
ciety;  in  the  lessons  of  experience,  gathered  as  manna  in 
the  wilderness  of  past  ages  ;  in  the  evanescent  scenes  of  the 
present,  he  finds  at  once  the  elements  and  the  motives,  for 
the  study  of  Science.  The  history  of  Science  is  rich  in 
materials,  singularly  curious,  and  eminently  instructive  :  cu¬ 
rious  to  the  Man  of  literature  and  taste,  instructive  to  the 
philosopher  and  statesman,  to  the  patriot  and  philanthro¬ 
pist. — We  may  contemplate  Science,  in  relation  to  its  cau¬ 
ses  and  its  effects. 

Considered  with  a  view  to  its  causes,  or  rather  its  authors, 
the  history  of  Science  consists  of  the  biography  of  a  small 
number  of  highly  gifted  men,  clustered  in  social  splendor, 
or  scattered  at  intervals,  along  the  progress  of  society,  like 
the  gathered  effulgence  of  constellations,  or  the  solitary  beau¬ 
ty  of  single  stars.  Of  those  ages  of  the  world,  the  memo¬ 
ry  of  which  must  have  perished,  without  the  Scripture  rec¬ 
ord,  we  may  be  said  to  know  nothing,  on  subjects  of  Sci¬ 
ence.  But  as  we  advance,  along  the  highway,  traveled  by 
the  human  mind,  in  the  rise,  progress,  and  fall  of  nations, 
we  discover  more  or  less  frequently  the  mighty  works  of 
those,  who  labored  with  the  zeal  of  martyrs,  and  the  ener¬ 
gy  of  patriots,  in  the  high  and  holy  cause  of  human  im¬ 
provement.  At  one  moment,  wre  rejoice  at  the  triumphs  of 
that  fixedness  of  purpose,  and  energy  of  character,  which 
distinguished  the  efforts  of  Archimedes,  Demosthenes,  and 
Postell,  of  Pascal,  Bernouilli,  and  Newton;  and  crowned 
with  the  wreath  of  fame,  Domenichino  and  Claude  of  Lor¬ 
raine.  At  another  time,  we  contemplate,  with  a  feeling  of 


5 


inquisitive  delight,  those  accidental  circumstances,  which 
rescued  from  the  prison-house  of  obscurity  and  poverty, 
such  men  as  Cimabue  and  Sherwin,  as  Ferguson,  Chantry 
and  Sixtus  the  Fifth.  It  is  equally  curious  to  notice  what 
trilling  occurrences  and  singular  coincidences,  suggested  the 
discoveries  of  Magnes  and  Melcartus,  of  Linus,  and  Dibu- 
tades,  of  Callimachus  and  Finiquerra  :  and  led  to  the  use  of 
mezzotinto  engraving,  glass,  geometry  and  the  peruvian  bark. 

We  are  not  less  charmed,  and  certainly  we  are  more^d 
deeply  interested,  in  contemplating  Uat  original  talent,  I 
which  seizes  some  circumstance,  insignificant,  in  all  other  ) 
eyes,  sets  it  in  the  focus  of  its  own  creative  power  :  and 
educes,  as  it  were  out  of  nothing,  those  grand  results, 
which  have  canonized  the  individuals,  in  the  gratitude  and 
admiration  of  the  human  family.  Such  illustrious  instan¬ 
ces  adorn  the  lives  of  Metius  and  Pythagoras,  of  Kepler 
and  Newton,  of  .Tenner,  Davie  and  Locke ;  and  whilst  they 
exhibit  Man,  as  little  lower  than  the  Angels,  glorious  in  the 
panoply  of  Genius,  and  traveling  in  the  greatness  of  his 
strength;  yet  we  dare  not  forget,  that  he  is  still  mortal, 

“  Frail  as  the  leaf,  in  Autumn’s  yellow  bower, 

“  Dust  in  the  wind,  and  dew  upon  the  flower; 

“Doomed  o’er  the  world’s  precarious  scene  to  sweep, 

“  Swift  as  the  tempest  travels  on  the  deep !” 

In  reviewing  the  history  of  Science,  as  the  biography  of 
individuals,  we  are  struck  by  the  remarkable  fact  that  some¬ 
times  a  few  superior  minds,  hermits  in  the  solitude  of  dark 
ages,  shed  their  unheeded  beams,  on  the  moral  desert  around ; 
and  remind  us  of  scattered  stars,  diffusing  unnatural  light, 
amidst  the  gloom  of  an  eclipse.  At  other  times,  we  gaze 
with  enthusiasm  at  those  constellations  of  Genius,  whose 
fires  of  glory  are  kindled,  at  distant  intervals,  along  the  sub¬ 
lime  pathway  of  Man;  and  emulate  in  the  world  of  Science, 
the  goodly  fellowship  of  the  prophets,  and  the  noble  army 
of  martyrs,  in  the  Holy  Church  Universal.  Nor  can  it  es¬ 
cape  our  notice,  in  this  interesting  retrospect,  that  hundreds 
of  minds,  though  contributing  much  to  human  happiness 
and  improvement,  are  limited  to  the  spirit  of  their  own  age. 

But  there  are  others,  kindred  indeed,  in  genius,  yet  estranged 
by  intervening  centuries,  to  whose  gaze  of  intense  power, 
the  futurity  of  Science  stands  revealed,  as  in  vision,  amidst 
encircling  shades;  even  as  the  spectator  from  the  dark  abyss 
•of  the  mine,  beholds  with  anxious  delight,  the  stars,  in  their 

1* 


6 


loveliness  and  splendor.  Another  deeply  interesting  phe¬ 
nomenon  is  often  presented,  in  this  individual  history  of  the 
Sciences ;  for  we  behold  the  same  man,  not  only  excelling 
in  the  sublime  conceptions  of  abstract  philosophy  ;  but  dis¬ 
tinguished,  for  the  felicitous  arrangement  and  admirable  ap¬ 
plication  of  theory  to  practical  usefulness.  Let  us  not,  how¬ 
ever,  omit  the  homage  due  to  those  prodigies  of  universal 
talent,  comets  in  the  intellectual  system,  whose  spirits  ap¬ 
pear  to  be  wanderers  from  some  other  world,  where  genius 
and  taste,  intellect  and  memory  flourish  in  a  state  of  union 
and  perfection,  consistent  only  with  a  superior  order  of  be¬ 
ing.  Nor  is  it  the  least  remarkable  circumstance,  attending 
these  wonderful  Men,  that  all  their  versatility  of  talent,  and 
their  almost  incredible  facility,  in  the  acquisition  of  knowl¬ 
edge,  have  been  for  the  most  part,  unprofitable  to  mankind  : 
and  have  seldom  failed  to  excite  the  envy  and  admiration 
of  their  contemporaries,  the  incredulity  and  astonishment 
of  posterity.  To  illustrate  these  sentiments  we  have  only 
to  refer  to  the  lives  and  works  of  Crichton  and  Mirandula, 
of  Servin  and  Magliabechi. 

But  it  is  time  to  close  this  interesting  review  of  the  Bi¬ 
ography  of  Science  ;  nor  can  we  shut  the  volume,  so  rich 
in  entertainment  and  instruction,  without  acknowledging 
the  wisdom  and  benevolence  of  God.  In  his  scheme  of 
moral  government,  a  few,  as  having  authority,  whether  in 
legislation,  or  Science,  preside  over  the  destinies  of  their 
brethren,  and  take  thought  for  the  well  being  of  posterity. 
To  them  is  entrusted  that  variety  of  talent,  which  elevates, 
refines  and  adorns  the  human  character  ;  converts  Man, 
the  destroyer,  into  the  tutelary  angel  of  his  species,  and  con¬ 
nects  him  by  the  enduring  relations  of  benefactor  and  friend, 
with  the  remotest  posterity,  in  every  clime  and  every  age. 
But,  whilst  we  indulge  a  feeling  of  veneration,  for  such  men, 
and  swell  with  our  humble  voice,  the  mighty  tribute  of  ad¬ 
miration  and  gratitude,  which  nation  after  nation  has  be¬ 
stowed  during  a  period  of  more  than  twenty-live  centuries, 
shall  we  forget  that  all  this  diversity  of  talent,  Hows  only 
from  Him,  who  is  “  the  Author  and  Giver  of  every  good  and 
perfect  gift.”  Had  man  never  enjoyed  more  than  that  com¬ 
mon  understanding,  which  the  vast  majority  possess,  even 
then,  our  debt  of  gratitude  could  not  have  been  estimated 
by  mortal  capacity.  But  something  of  that  elevated,  pure, 
devotional  feeling,  which  may  be  supposed  to  characterize 
the  enthusiasm  of  seraphs  and  of  just  men  made  perfect, 


7 


becomes  us,  in  surveying  the  rich  diversity  of  talent,  vouch¬ 
safed  to  mankind.  The  order  and  majestic  simplicity  of  the 
heavens  above,  and  of  the  Earth  around,  with  all  their  phe¬ 
nomena,  “  forever  changing,  yet  the  same,”  and  all  their  vi¬ 
cissitudes,  of  the  sublime,  the  wonderful,  the  fair,  are  inferi¬ 
or  in  the  estimation  even  of  poets,  to  the  great  and  the  beau¬ 
tiful  in  the  mind  of  Man.  How  eminently,  indeed  is  our 
conception  of  these  attributes  enhanced,  when  we  consider 
the  relations,  which  Man  sustains,  in  life  and  death,  to  his 
Creator  and  Benefactor,  to  his  fellow  mortals,  and  to  the  un¬ 
known  world  of  spirits  ?  All  his  duties,  employments  and 
pleasures ;  all  that  is  valuable,  delightful,  and  curious  in  his 
institutions  :  all  that  is  profound  and  venerable  in  Science, 
permanent  and  useful  in  Art,  or  beautiful  in  the  works  of 
Taste,  claims  a  mysterious,  yet  sure  and  indissoluble  affinity, 
to  the  variety  of  human  powers.  How  sublime  the  philos¬ 
ophy,  how  felicitous  and  energetic  the  poetry  of  Akenside, 
the  Lucretius  of  English,  may  I  not  say  of  modern  poets,  in 
that  memorable  passage  in  which  he  sets  before  us  the  wis¬ 
dom  and  benevolence  of  the  creator,  in  the  arrangement  and 
combination  of  every  order  of  talent,  for  the  harmonious 
structure  of  society. 

We  have  thus  considered  Science  in  connection  with  its 
origin,  as  identified  with  the  biography  of  individuals.  Let 
us  continue  our  survey,  by  an  examination  of  its  effects,  as 
inseparably  allied  to  the  history  of  society.  Here  we  be¬ 
hold  a  more  spacious  and  varied  field  of  inquiry  than  that, 
which  has  been  already  explored — It  embraces  all  the  com¬ 
plex,  various,  and  changeable  interests  of  man,  whether  civ¬ 
ilized  or  barbarous,  and  comprises  all,  that  belongs  to  the 
improvement  of  our  species,  individual  or  social,  private  or 
public.  Standing,  as  on  an  eminence,  we  look  backward,  in 
the  spirit  of  philosophical  history,  down  the  long  vale  of 
departed  ages,  to  contemplate  the  progress  and  decline  of 
those  communities,  which  have  perished  from  the  earth.  On 
the  same  eminence,  we  look  forward  up  the  vista  of  futurity, 
to  behold,  in  imagination,  people  after  people,  ascending 
the  arduous  hights  of  glory,  power  and  happiness ;  and 
passing  at  their  appointed  time,  from  the  world  of  nations, 
to  the  world  of  unimagined  communities  of  the  good  and 
the  evil.  There,  our  retrospect  of  the  past  begins  with  the 
garden  of  paradise.  Here,  through  all  the  prospect  before 
us,  the  eye  finds  no  resting  place,  in  the  future  history  of 
Man,  save  the  final  dissolution  of  government  and  society, 


8 


at  the  second  Advent  of  the  Messiah.  We  survey  the  past; 
as  the  lawgiver  of  Israel,  looked  back  on  the  wilderness, 
and  the  Red  Sea,  on  the  trials,  and  dangers,  which  had  gath¬ 
ered  around  the  march  of  his  people.  We  look  in  advance, 
along  the  future  progress  of  society,  as  the  founder  of  the  only 
Theocracy,  which  ever  existed,  beheld  in  vision  the  prom¬ 
ised  land  of  the  children  of  Abraham.  He,  indeed,  may 
have  experienced  the  assurance  of  prophecy,  whatever  might 
be  the  future  destinies  of  Israel,  that  the  horrors  and  suffer¬ 
ings  of  Egyptian  bondage,  the  feelings  of  despair  at  the  Red 
Sea,  and  the  perils  of  the  wilderness  should  never  again  be 
their  lot.  And  may  not  we  feel,  in  surveying  the  past,  the 
present,  and  the  future,  that,  whatever  may  hereafter  be  the 
fortunes  of  society,  in  Europe  and  America,  no  overflow¬ 
ings  of  a  barbarous  population,  no  civil,  much  less  foreign 
wars  of  religious  intolerance,  no  inquisition,  no  dark  ages, 
no  despotisms  of  unmingled  ferocity  and  bitterness,  shall 
ever  again  in  the  fierceness  of  wrath  and  wantonness  of 
power,  drive  back  the  nations,  in  their  career  of  improve¬ 
ment. 

It  is  not  customary  to  consider  the  history  of  Science,  as 
connected  with  the  history  of  Society.  In  tracing  the  de¬ 
velopment  of  its  principles,  or  their  progressive  application 
to  practical  matters,  most  authors  have  instituted  no  inquiry 
into  their  effects,  beyond  the  immediate  Science  itself,  or 
the  Arts  and  other  Sciences,  connected  with,  or  dependent 
upon  it.  But  what  is  the  value  of  human  learning,  if  it  do 
not  bless,  as  well  as  adorn  Society ;  if  it  enlighten  its  Pro¬ 
fessors  only,  and  not  the  People  ?  Is  it  only  a  matter  of 
speculation  for  the  intellectual  powrers  of  man  ;  or  of  enter¬ 
tainment  for  his  taste?  Can  its  sublimity  and  beauty  be  ob¬ 
jects  of  just  admiration,  unless  it  improve  the  condition  of 
the  ignorant  and  oppressed  ;  while  it  enlightens,  and  cor¬ 
rects,  refines  and  elevates  those,  on  whom  the  progress  and 
future  character  of  society  depend  ? — No:  The  true  glory 
and  excellency  of  Science  consists  in  its  aptitude  to  melio¬ 
rate  the  condition  of  man ,  and  to  promote  substantial,  prac¬ 
tical,  permanent  improvement,  in  the  education  and  govern¬ 
ment  of  the  people :  and  in  all  the  Arts,  which  provide,  for 
the  health  and  happiness,  the  ivants  and  comforts,  the  con¬ 
veniences  and  elegancies  of  society ,  under  all  its  variety  of 
forms,  and  in  all  the  vicissitudes  of  its  progress.  Such  is 
the  true  end  of  Science ;  and  in  this  view,  it  is  indeed  an 
honored  and  efficient  fellow-laborer,  with  religion,  in  ad  van- 


9 


cing  the  glory  of  God,  as  the  Moral  Governor  of  the  World, 
and  in  blessing  Mankind,  as  the  children  of  his  Providence. 
Such,  indeed,  is  the  only  end  of  Science,  which  can  render 
it  an  object  of  intense  and  enduring  interest  to  the  whole 
human  family ;  because,  in  this  view  only,  is  the  history  of 
Science,  the  history  of  Man. 

The  retrospect,  which  is  now  to  engage  our  attention, 
must  be,  from  the  limits  of  an  address,  exceedingly  imper¬ 
fect.  It  is,  however,  the  freewill  offering  of  humility  and 
gratitude,  after  contemplating  Science,  not  merely  in  the 
sublime,  profound,  and  comprehensive  intellects,  which  have 
administered  its  Systems  :  not  merely  in  the  discoveries, 
and  inventions,  which  have  astonished  and  delighted  the 
world :  not  merely  in  the  order  educed  out  of  chaos,  by  a 
series  of  sustained  efforts,  for  nearly  three  thousand  years ; 
but,  above  all,  in  those  admirable  practical  results,  which 
exhibit  man,  as  a  benevolent  Brother  to  his  cotemporaries, 
and  as  a  provident  Father,  laying  up  the  treasures  of  his 
virtue  and  reason,  of  his  love  and  justice,  for  the  millions 
who  are  to  succeed  him. 

The  rudiments  of  Science  are  to  be  sought,  in  the  earli¬ 
est  states  of  society.  The  mightiest  rivers  can  be  traced  to 
a  spring-head,  no  larger  than  the  basin  of  a  mimic  fountain. 
So  may  we  follow  to  their  sources,  in  the  very  infancy  of  the 
human  family,  those  Sciences,  whose  sublimity  in  theory, 
and  usefulness  in  practice,  have  crowned  with  glory,  “  the 
immortal  band”  of  philosophy  ;  and  scattered  through  every 
civilized  community,  necessaries  and  comforts,  ornament 
and  pleasure,  blessings  and  honors,  dignity,  order  and  beau¬ 
ty.  We  would  not,  indeed,  trace  every  Science,  backward 
to  its  origin,  through  all  the  fluctuations  of  controversy,  and 
all  the  vicissitudes  of  successive  improvement :  through  all 
the  diversities  of  theory,  and  all  the  details  of  practice ; 
because  no  attainable  results,  could  reward  our  labors  :  nor 
indeed  could  it  ever  be  accomplished,  from  a  deficiency  of 
materials. 

In  reviewing  the  history  of  mankind,  the  eye  rests  with 
confidence  on  the  transactions  of  the  Garden  of  Eden  as  the 
beginnings  of  human  knowledge.  There,  and  in  the  patri¬ 
archal  state  of  society,  which  succeeded,  we  behold  the 
first  image  of  Science,  as  unlike  itself  in  the  powder  and 
splendor  of  its  maturity,  as  the  babe  in  swathing  bands,  is 
unlike  man,  in  the  prime  of  life,  and  usefulness,  and  honor. 
There,  however,  must  have  existed  the  earliest  elements  of 


10 


human  improvement.  In  Paradise  were  found  the  first 
principles  of  the  sublimest  of  Sciences — Theology — in  the 
knowledge  of  God  and  their  relation  to  Him,  vouchsafed  to 
Adam  and  Eve.  There,  in  the  various  duties  of  our  first 
parents,  to  their  Maker,  to  each  other  and  to  themselves, 
were  laid  the  foundations  of  morality.  In  the  Garden  of  Eden, 
the  elements  of  the  philosophy  of  language,  appeared  in  that 
speech,  bestowed  by  God  himself  at  their  creation  :  and  the 
miracle  was  renewed  at  Babel ;  for  man  never  could  have 
invented  the  most  subtle  and  complex,  the  most  profound 
and  abstruse,  of  all  the  wonderful  means  of  God’s  moral 
government  on  earth.  There,  the  lirst  principles  of  that 
Science  existed,  which  Luther  esteemed  second  only  to 
Theology;  for,  in  the  orisons  and  praises  of  Paradise,  are 
to  be  sought  the  primitive  elements  of  music. 

As  soon  as  our  progenitors  had  been  driven  out  of  the 
garden,  and  the  privileges  of  that  more  than  poetical  heaven 
upon  earth,  had  vanished  forever,  the  principles  of  other 
Arts  and  Sciences  became  indispensable  to  their  new  condi¬ 
tion.  Accordingly,  Architecture  may  be  said  to  find  its 
corner  stone,  in  the  lirst  rude  building,  which  sheltered 
Adam  and  Eve  from  the  inclemency  of  the  weather.  The 
little  field  of  the  Father  of  the  human  race,  humble  and  di¬ 
minutive  as  that  of  Cincinnatus  himself,  afforded  the  earliest 
experiments  in  agriculture.  The  dress  of  our  first  parents, 
became  a  matter  of  present  necessity :  and,  accordingly, 
the  first  rude  essavs  in  manufactures  must  have  engaged 
their  immediate  attention.  The  principles  of  social  morals 
originated  with  the  earliest  relations  of  man  in  civil  society: 
and  the  basis  of  all  government  was  laid,  in  the  patriarchal 
form,  which  embraced  within  the  sphere  of  its  influence,  the 
increasing  numbers  of  the  lirst  family.  As  society  advan¬ 
ced,  and  the  various  social  principles,  which  constitute  the 
bonds  of  civil  union  began  to  develope  themselves,  man 
appeared  in  new,  and  more  complex  relations,  and  other 
principles  in  Art  and  Science,  were  observed  or  discovered, 
and  applied  to  his  general  improvement.  That  great  pro¬ 
gress  was  made,  in  the  ascertaining  of  principles,  in  the  in¬ 
stitution  of  rules,  and  in  practical  skill,  long  before  the  del¬ 
uge,  need  not  be  questioned;  but  scarcely  any  of  the  achieve¬ 
ments  of  talent  and  skill  could  have  survived  that  catastro¬ 
phe.  Nor  could  Man  have  repaired  such  losses,  in  the  en¬ 
suing  period  of  one  hundred  and  fifteen  years  :  not  even  in 
those  departments  of  knowledge,  to  which  we  find  the  early 


11 


attention  of  the  East,  so  conspicuously  devoted,  especially 
in  costly  manufactures,  and  in  Architecture.  Their  progress 
in  the  latter  is  testified  by  the  otherwise  inexplicable  enter¬ 
prise,  undertaken  by  the  new  world,  when  only  one  hun¬ 
dred  and  fifteen  years  old,  viz.  the  building  of  the  giant 
tower  of  Babel.  Whatever  we  may  think  of  the  end  or  the 
means,  we  know  that  the  latter  became  unavailing,  and  the 
former  was  frustrated  by  the  confusion  of  tongues.  This  un¬ 
precedented  phenomenon  in  the  history  of  mankind,  doubtless 
retarded  for  a  season,  the  advancement  of  Art  and  Science. 
But  the  human  mind,  from  its  native  elasticity,  and  from 
the  pressure  of  necessity,  soon  recovered  from  this  unex¬ 
pected  shock:  and  thenceforward,  instead  of  a  common  ef¬ 
fort  by  one  community,  the  scattered  tribes  of  men  struggled 
onwards,  each  a  separate  nation,  in  a  separate  country,  for 
its  own  happiness  and  improvement. 

Then  for  the  first  time,  we  behold  the  institution  of  sep¬ 
arate  nations ;  and  beyond  question,  each  departed  farther 
and  farther,  under  every  variety  of  change,  from  the  com¬ 
mon  model,  such  as  it  was,  in  the  two  thousand  two  hun- 
dred  and  thirty  third  year  before  the  Christian  iEra. 
Thenceforward,  the  landmarks  of  nations  were  set,  in  all 
that  belonged  to  independent  existence,  whether  we  regard 
territory  and  boundaries,  or  language  and  government,  Arts 
and  Sciences,  or  manners  and  customs.  But  while  we  can 
readily  imagine  much,  that  appertained  to  the  detailed  pro¬ 
gress  of  the  several  Arts  and  Sciences,  before  and  after  this 
period ;  yet  it  must  be  confessed,  that  many  a  century  elap¬ 
sed,  after  the  call  of  Abraham  (B.  C.  1921,)  and  even  after 
the  time  of  Moses,  (B.  C.  1051.)  and,  we  may  even  advance 
beyond  this  to  the  time  of  Solomon,  (B.  C.  1015,)  before  we 
can  trace,  by  the  aid  of  sufficient  and  authentic  documents, 
the  progressive  improvement  of  Arts  and  Sciences. 

Let  us  imagine  ourselves  at  the  date,  when  Thales  flour¬ 
ished  (B.  C.  581,)  and  look  back  on  the  preceding  state  of 
the  world.  Science  was  then  in  a  most  imperfect  condi¬ 
tion;  although  some  of  the  arts,  especially  architecture, 
manufactures  and  agriculture,  had  made,  comparatively 
speaking,  surprising  progress.  Still,  however,  we  are  for¬ 
cibly  struck  by  several  considerations,  arising  from  a  re¬ 
view  of  the  vast  period  of  three  thousand  four  hundred  and 
twenty  three  years,  before  the  age  of  Thales. 

1st.  We  must  reject  from  our  estimate  of  time  the  one 
thousand  six  hundred  and  fifty  six  years,  antecedent  to  the 


12 


deluge;  because  Noah  and  his  family,  could  have  possessed 
but  little  of  that  improvement  in  Arts  and  Sciences,  which, 
according  to  the  opinion  of  many  learned  men,  existed  at 
the  time  of  the  flood. 

2dly.  From  the  Deluge  to  the  Age  of  Thales,  is  a  period 
of  one  thousand  seven  hundred  and  sixty  seven  years.  Be¬ 
tween  these  dates,  occurs  the  invention  of  writing,  pretty 
generally  used  at  the  aera  of  Cadmus,  probably  nine  hundred 
and  thirteen  years  before  the  time  of  Thales;  so  that  during 
eight  hundred  and  fifty  four  years  of  the  entire  number  of 
one  thousand  seven  hundred  and  sixty  seven,  between  the 
Flood  and  Thales,  little  or  nothing  could  have  been  effectu¬ 
ally  and  permanently  done,  for  want  of  the  means  of  pre¬ 
serving  it. 

3dly.  During  the  greater  part  of  the  remaining  period  of 
nine  hundred  and  thirteen  years,  between  Cadmus  and 
Thales — we  are  comparatively  ignorant  of  what  was  done, 
and  we  may  judiciously  believe  that  little  was  effected,  if  we 
take  in  the  whole  circle  of  Arts  and  Sciences.  Such  was 
the  fact,  chiefly,  because  the  means  of  communication  were 
limited,  the  number  of  persons  engaged,  compared  to  the 
population,  was  very  small ;  this  number  was  an  exclusive, 
peculiar  class,  not  so  much  influenced  by  a  love  of  Science, 
or  a  just  estimate  of  its  value  to  their  fellow  men,  as  gov¬ 
erned  by  considerations,  connected  with  political  and  eccle¬ 
siastical  concerns. 

4thly.  We  discover  every  where  in  this  retrospect,  that 
whatever  attention  may  have  been  lavished  on  some  partic¬ 
ular  branches  of  Art,  and  perhaps  on  one  department  of 
philosophy,  viz.  astronomy  ;  yet  the  neglect  of  Science  and 
Literature  was  almost  universal,  and  that  in  moral  Science 
especially ,  in  the  extensive  meaning  of  the  term ,  Man  had 
done  nothing.  Still,  however,  it  may  be  conceded,  that 
much  had  been  effected  in  providing  necessaries,  comforts, 
conveniences  and  luxuries.  In  architecture  and  manufac¬ 
tures,  society  had  attained  a  high  degree  of  improvement ; 
but  while  this  embraced  within  its  sphere,  almost  every  thing 
which  related  to  the  physical ,  it  comprehended  very  little, 
that  affected  the  moral  condition  of  Man.  The  progress  of 
society,  in  these  two  important  particulars,  was  indeed  sin¬ 
gularly  different.  In  the  splendor  of  palaces,  in  the  costli¬ 
ness  and  pomp  of  courts,  in  the  magnificence  and  ostentation 
of  public  buildings,  and  other  national  works  ;  in  a  word,  in 
all  that  could  dazzle  the  ignorant,  invest  the  monarch  with 


Imaginary  glory,  and  command  the  admiration  of  foreign¬ 
ers,  the  world  was  then  conspicuous.  But  the  moral  im¬ 
provement  of  Man,  through  the  cultivation  of  those  Sciences, 
which  relate  to  his  political  and  moral  welfare,  was  totally 
neglected:  in  a  word,  the  people  were  as  yet  unnoti¬ 
ced  AND  UNKNOWN,  IN  THE  HISTORY  OF  SCIENCE. 

Such  is  our  retrospect,  standing  at  the  age  of  Thales 
(581  before  Christ.)  Let  us  now  survey,  with  a  rapid  glance, 
not  only  the  period  embraced  between  that  date,  and  the 
Christian  aera,  but  also  that  which  follows,  down  to  the  de¬ 
cline  of  learning  in  Western  Europe,  when  the  northern  bar¬ 
barians  had  possessed  themselves,  of  Italy  and  Gaul,  of  Spain 
and  Northern  Africa.  The  characteristics,  which  had  hither¬ 
to  distinguished  the  governments  of  the  East  and  of  Egypt, 
still  continued  to  prevail,  in  all  the  oriental  regions;  but, 
above  the  waste  of  waters  in  the  West,  the  first  popular  gov¬ 
ernments,  the  world  had  ever  seen,  arose,  like  Fortunate 
Islands  in  the  barren  and  desolate  sea  of  human  affairs.  All 
these  had,  indeed,  existed  long  before  the  age  of  Thales. 
It  wras  not,  however,  until  after  this  date,  that  they  appear 
in  themselves,  in  relation  to  each  other  and  to  the  rest  of 
the  world,  as  communities  worthy  of  much  consideration  in 
the  history  of  Learning.  Aleman,  Archilochus  and  Ter- 
pander,  had  indeed  flourished  in  the  seventh  century:  Ly- 
curgus,  the  iron-souled,  or  rather  the  rock-hearted  Lawgiver 
of  Sparta,  in  the  eighth;  and  “  longo  inter v alio,”  Homer 
and  Hesiod  in  the  ninth  ;  but  as  yet,  only  the  morning  star 
and  the  early  flush  of  dawn  had  heralded  the  way  to  Gre¬ 
cian  glory. 

In  the  new  state  of  things,  which  now  existed  in  Europe, 
the  people  were  comparatively  speaking,  much  considered  : 
and  appeared  as  important  agents  in  all  the  vicissitudes  of 
Grecian  history.  Still,  however  we  behold  with  pain  and 
regret,  the  same  love  of  conquest  and  military  honors,  the 
same  prodigal  expenditure  of  national  treasure  on  objects  of 
mere  ambition,  the  same  sacrifice  of  the  people,  to  the 
selfish  passions  and  corrupt  ambition  of  rulers,  and  the  same 
inverted  social  order ,  which  builds  the  good  of  society  on  the 
glory  of  the  state ,  instead  of  national  renown,  on  the  hap¬ 
piness  of  the  people.  All  these  had  marked  the  Eastern 
monarchies,  and  now  distinguished,  only  to  dishonor,  the 
self-styled  republican  governments  of  the  West.  Among 
them,  wre  look  in  vain  for  the  application  of  political  and 
moral  Science,  or  indeed  of  any  of  the  Sciences,  to  the  ac- 

2 


14 


tual  wants  and  condition  of  the  people;  to  the  individual,  do¬ 
mestic  and  social  improvement  of  Man  or  the  developement, 
establishment,  and  combination  of  those  important  princi¬ 
ples,  which  constitute  real  national  happiness.  In  the  struc¬ 
ture  and  administration  of  their  governments :  in  political 
economy,  as  to  the  public  and  private  affairs  of  the  commu¬ 
nity  ;  we  discover  an  extreme  deficiency  in  practical  wisdom, 
and,  if  I  may  so  express  the  thought,  in  political  common 
Sense.  Their  alterations  in  government,  seem  little  better 
than  temporary  expedients  or  occasional  changes,  accom¬ 
plished  by  violence  or  trick,  by  fortune  or  accident.  On  the 
one  hand,  we  behold,  comparatively  speaking,  no  control¬ 
ling  power  to  regulate  the  conduct  of  rulers:  and  on  the 
other,  no  adequate,  protective  authority  to  guard  the  rights 
of  the  citizen.  All  the  remarks  thus  made  upon  Greece, 
apply  with  more  than  double  force,  to  Rome.  While  Athens 
was  a  Mold  democracy,  and  Sparta  a  republic  in  name,  but, 
in  reality,  a  compound  of  monarchy,  oligarchy  and  democ¬ 
racy — the  imperial  republic  of  antiquity  exhibited  all  the 
fierce  elements  of  anarchy  and  tyranny,  of  rebellion  and 
despotism,  under  a  form  still  more  imperfect,  and  far  more 
terrible  at  home  and  abroad,  than  the  many-headed  monster 
of  Athens,  or  the  triple-bodied  monster  of  Sparta.  This 
view  of  the  state  of  society  in  the  territories  of  Greece  and 
Rome,  brings  us  down  to  the  Christian  csra :  and,  as  we  ad¬ 
vance  towards  that  period,  the  evils  and  imperfections  of 
which  I  have  spoken,  became  aggravated  ;  until  the  abom¬ 
inations  and  horrors  of  Roman  Provincial  Government,  had 
filled  the  whole  empire,  while  the  proscriptions  of  Marius 
and  Sylla,  and  the  reign  of  terror,  of  two  Triumvirates,  in¬ 
flicted  on  Rome  and  on  the  boasted  Roman  citizen,  such 
miseries,  as  scarcely  ever  occurred  in  the  annals  of  despo¬ 
tism.  After  reviewing  this  period  of  five  hundred  and  eighty 
one  years,  if  we  should  inquire,  with  mortified  and  indig¬ 
nant  feelings,  what  was  done  for  the  substantial  happiness, 
for  the  moral  and  political  improvement  of  the  people ,  the 
emphatic  answer  must  be,  little  or  nothing. 

Should  I  be  asked,  what  relation  has  this  survey  to  the 
cause  of  Science,  I  answer  emphatically,  as  I  have  said,  in 
a  former  part  of  my  discourse,  Science  is  nothing  worth, 
except  it  bless  the  people ,  as  well  as  adorn  the  State.  The 
same  is  equally  true  of  Literature  and  the  Arts.  Of  what 
avail  indeed,  were  the  original  fires  of  Grecian  genius,  and  the 
imitative  splendors  of  Roman  taste,  if  they  produced  so  lit- 


15 


tie  effect  on  the  actual  happiness  and  improvement  of  the 
people?  Take  the  whole  body  of  Grecian  philosophy,  nat¬ 
ural,  political,  moral,  social,  and  we  must  acknowledge,  that 
it  exerted  scarcely  any  salutary  influence  on  the  mass  of 
the  community ;  that  their  education  was  no  part  of  its  the¬ 
ory,  or  practice  ;  that  it  lived,  and  moved,  and  had  its  being, 
an  alien  in  the  very  land  of  its  birth,  and  existed  almost  in¬ 
dependently  of  the  very  society,  which  it  boasts  to  have 
adorned ;  and  left  behind,  no  monument,  save  the  works  of 
its  devotees.  Considering  the  rights  and  property,  the  hap¬ 
piness  and  improvement  of  the  people  as  the  great  objects 
of  society,  and  government,  as  the  most  important  of  all 
human  concerns,  we  desire  in  vain  to  find  proofs,  that  the 
lawgivers  and  statesmen,  the  orators  and  philosophers  of  an¬ 
tiquity  ;  rendered  permanent,  essential  services  to  the  cause 
of  the  people,  of  social  order,  and  of  good  government. 
It  is  a  melancholy  and  humiliating  reflection,  that  the  gen¬ 
ius  and  learning,  the  eloquence  and  taste  of  Greece  and 
Rome,  did  so  little,  in  the  cause  of  truth, — moral,  political 
and  philosophical.  This,  indeed,  is  so  remarkably  the  fact, 
that  we  refer  to*Greece  and  Rome,  as  authoritative  guides 
in  government*  and  philosophy,  no  more  than  in  morals. 
When,  therefore,  I  reflect  upon  this  surprising  state  of  facts, 
that  Science  and  Literature  were  cultivated  with  such  ener¬ 
gy  and  enthusiasm,  by  the  Greeks  and  Romans  ;  that  minds 
of  the  first  order  put  forth  all  their  strength,  in  a  spirit  of 
noble,  generous  emulation;  that  their  works  have  been 
almost  universally  extolled  as  prodigies  of  intellectual  pow¬ 
er  and  literary  excellence ;  that  the  glory  of  Grecian  and 
Roman  letters,  has  been  generally  considered,  as  unrivaled 
by  the  Augustan  age  of  any  modern  nation  ;  when  I  con¬ 
template  these  things,  I  am  compelled  to  believe,  that  those, 
who  have  thus  admired  and  applauded,  have  overlooked  the 
only  legitimate  use  of  Science  and  Literature , — to  bless  and 
not  to  adorn ,  We  gaze  with  astonishment,  on  the  wonder¬ 
ful  powers  of  a  Crichton,  and  a  Mirandula,  of  a  Servin,  and 
a  Magliabechi ;  but  when  we  inquire  what  they  did  for  the 
substantial  good  of  their  fellow  men,  the  answer  must  be, 
almost  nothing.  It  is  the  same  with  the  Science  and  Learn¬ 
ing  of  Greece  and  Rome.  We  admire  them  as  phenomena, 
but  we  discover  in  them,  comparatively  speaking,  very  little 


*  See  note  A. 


16 


'  of  solid,  durable,  practical  usefulness,  whether  we  regard 
their  own,  or  any  subsequent  age.  Before  I  pass  onward,  I 
deem  it  important  to  make  three  remarks,  on  the  subject  of 
Greek  and  Roman  Literature  and  Science. 

The  first  is  this.  If  the  opinion  expressed  above,  as  to 
their  usefulness  in  their  own  day,  with  a  view  to  the  people, 
on  whom  they  conferred  dazzling  honors,  but  not  practical 
blessings,  be  correct,  it  becomes  a  momentous  question  for 
those,  who  devote  so  many  precious  years  to  the  classics, 
whether  we  can  hope  to  derive  from  them,  beyond  the  mere 
accomplishments  of  education,  any  solid  and  durable  advan¬ 
tages,  in  comparison  of  those,  which  must  flow  from  the 
sound,  various  and  wholesome  learning,  from  the  profound 
and  experimental  wisdom,  from  the  enlightened,  practical 
and  comprehensive  philosophy  of  Modern  writers.*  Is 
there  not  a  great  question,  which  the  general  education,  and 
all  the  institutions,  of  this  country  are  fltting  its  people  to 
examine  and  determine?  The  educated  men  of  our  day  are 
occasionally  thinking  of  it.  The  educated  men  of  the  next 
generation,  will  reflect  upon  and  debate  it.  The  educated 
men,  who  shall  close  the  present  century  will  reconsider  and 
decide  it.  This  is  the  question — Are  not  the  languages  and 
authors  of  Greece  and  Rome  to  he  regarded  as  institutions, 
once  indispensable ,  invaluable ;  but ,  having  answered  their 
end,  shall  they  not  now  yield,  especially  in  our  country,  to  a. 
higher  order  of  institutions,  viz.  the  Science'  and  Literature' 
of  modern  nations  ? 

My  second  remark  is,  that  the  absolute  failure  of  Greece 
and  Rome,  in  moral  philosophy,  both  practical  and  theoreti¬ 
cal  notwithstanding  all  their  genius  and  taste,  all  their  intel¬ 
lect  and  learning,  teaches  us,  emphatically  and  eloquently, 
that  man  unassisted  by  Revelation,  however  richly  he  may 
be  gifted  by  Nature,  must  be  the  victim  of  darkness  and  er¬ 
ror,  on  the  most  important  of  all  subjects — Duty — wheth¬ 
er  to  our  Maker,  to  ourselves,  or  to  our  fellow  mortals; 
whether  social  or  domestic,  public  or  private.  When  that 
accomplished  scholar,  Sadolet,  was  recommending  to  Car¬ 
dinal  Pole,  with  all  the  enthusiasm  of  a  disciple,  the  study 
of  the  Platonic  philosophy,  he  replied,  with  equal  judgment 
and  taste,  that  since  the  promulgation  of  Christianity,  the 
ancient  philosophy  was  like  Tenedos,  in  Virgil’s  description: 


See  Note  B. 


17 


cc  Est  in  conspectu  Tenedos,  notissima  fama 
“  Insula,  dives  opum,  Priami  dum  regna  manebant ; 

“  Nunc,  tantiim  sinus,  et  statio  malefida  carinis.” 

And  do  we  not  see  that  the  total  failure  of  the  Greeks  and 
Romans  in  political  philosophy,  is  due  to  the  same  cause, 
as  their  failure  in  morals  ?  viz.  an  ignorance  of  the  only  true 
foundations  of  society  and  government,  of  the  authority  of 
public,  and  the  obedience  of  private  men,  of  the  political 
and  civil  rights  of  the  citizen?  All  these,  according  to  the 
wise  principles  and  experienced  judgment  of  modern  times, 
are  laid  in  moral  obligation,  with  God  as  its  author,  and 
Manas  its  subject.  In  a  word,  the  code  of  public  morals  is 
founded  on  the  code  of  private  morals.  Government  is  re¬ 
garded  as  an  institution  for  the  good  of  society,  and  rulers 
but  as  agents;  whilst  the  relative  rights  and  duties  of  the 
governor  and  the  governed,  are  referred  to  the  plain,  prac¬ 
tical  sense,  to  the  divine,  yet  simple  wisdom,  to  the  pure,  the 
just,  the  immutable  principles  of  Christian  morals.  In  fine, 
the  New  Testament ,  is  the  moral  constitution  of  modern 
society. 

My  third  remark  is,  that  whatever  advantages  philosophers, 
whether  the  Oriental  or  the  Grecian,  may  have  conferred  on 
the  world,  before  the  coming  of  the  Savior,  they  are  all 
outweighed  by  the  incalculable  injury,  which  the  principles 
of  philosophy  occasioned  to  the  cause  of  true  religion,  for 
many  centuries  after  the  Christian  aera.  In  reading  ecclesi¬ 
astical  history,  we  are  struck  by  this  remarkable  fact,  that 
philosophy  was  a  more  formidable  enemy  than  any  other, 
which  Christianity  encountered  ;  that  the  most  dangerous 
and  destructive  heresies  arose  from  the  unnatural  influence 
of  the  Eastern  and  Western  philosophy  over  religion  :  and, 
that  among  the  greatest  of  the  Christian  Fathers,  this  was 
productive  too  often  of  errors  and  dissensions,  equally 
dishonorable  to  the  men,  and  pernicious  to  the  cause. 
Such  were  the  effects  resulting  from  the  ancient  philosophy, 
when  its  history  is  traced,  concurrently  with  that  of  religion. 

Science  and  literature  can  hardly  be  considered  as  having 
left  any  monuments,  worthy  of  particular  notice,  in  the  East¬ 
ern  Empire,  after  the  fall  of  the  Western  ;  nor  indeed  had 
any  very  important  services  been  rendered,  prior  to  that  time 
in  the  Eastern.  Before  we  proceed  to  consider  the  gener¬ 
al  state  of  Science  in  the  West,  after  the  decline  of  learning, 
let  us  survey  the  Eastern  empire  down  to  the  fall  of  Con- 

2* 


18 


stantinople,  for  after  this  sera,  we  may  take  our  final  leave 
of  that  portion  of  the  world. 

Though  learning  continued  to  bear  fruit,  in  the  Eastern 
empire,  at  Constantinople  and  Alexandria,  for  many  centu¬ 
ries  after  its  extinction  in  the  West,  yet  we  find  no  works 
of  remarkable  eminence.  In  point  of  originality  there  is 
nothing.  In  history,  philosophy,  mathematics,  and  meta¬ 
physics  there  are  some  compositions  of  second  rate,  and 
many  of  third  and  fourth  rate  excellence.  But  when  the 
question  is  asked,  what  practical,  solid  advantages,  accrued 
to  the  people  of  that,  or  of  any  subsequent  age,  during  this 
period  of  more  than  a  thousand  years  from  all  that  was 
done  by  the  devotees  of  Science,  we  must  reply,  little  or  noth¬ 
ing. 

Two  exceptions,  however,  are  to  be  made,  and  they  are 
equally  applicable  to  the  Eastern  and  Western  empires.  It 
is  a  bold  opinion,  but  I  express  it  with  confidence,  that  the 
Civil  Law,  did  as  much,  if  not  more  for  the  substantial  hap¬ 
piness  of  the  people,  among  whom  it  was  administered,  than 
all  the  other  Sciences  and  Literature  of  Greece  and  Rome. 
I  hesitate  not  to  say  also,  that  the  real  welfare  of  the  na¬ 
tions  of  Modern  Europe,  has  been  more  effectually  promo¬ 
ted  by  the  former,  than  the  latter.  That  exercised  a  de¬ 
cided,  permanent,  meliorating  influence  over  the  feudal  sys¬ 
tem  of  the  North.  It  laid  the  basis  of  the  law  of  nations, 
and  of  the  improved  municipal  law  of  continental  Europe: 
and  we  may  justly  say,  that  it  was  among  the  ancients,  the 
only  great  effort  of  common  sense,  for  the  good  of  the  peo¬ 
ple,  in  domestic  and  social  relations.  One  important  consid¬ 
eration  must  not  be  forgotten — it  is,  that  the  Civil  Law,  as 
compiled  and  settled  by  Justinian,  was  the  work  of  a  Chris¬ 
tian  prince,  for  a  Christian  people.  For  myself,  I  rejoice 
in  the  belief,  that  it  never  would  have  existed,  but  for  the 
enlightening,  purifying  spirit,  the  mild  wisdom  and  the 
practical  justice  of  the  Christian  system.  Had  the  political 
constitution  of  Europe  been  as  much  improved,  as  its  civil 
administration,  by  this  admirable  code,  our  own  day  of 
popular  rights  and  popular  happiness  had  not  been  so  long 
deferred.  But  while  it  is  expedient,  even  for  despots,  that 
the  civil  right  of  subjects  should  be  well  defined,  generally 
understood,  and  faithfully  protected ;  because  they  are  effi¬ 
cient  means  to  ensure  domestic  peace  and  order ;  yet  abso¬ 
lute  monarchs  must  ever  act  the  opposite  part,  as  to  polit- 
cal  rights. 


19 


The  second  exception  from  the  general  opinion,  which  I 
have  expressed,  relative  to  the  Learning  and  Science,  both 
of  the  East  and  West,  after  Thales,  is  found  in  Christianity. 
Under  its  influence,  the  various  means  of  practical  moral 
education,  were  far  more  usefully  employed,  than  they  had 
ever  been,  for  the  best  interests  of  mankind.  The  Greeks 
and  Romans  did  nothing  for  the  solid  good  of  the  human 
race,  in  comparison  of  the  services  rendered  to  the  cause  of 
true  religion,  by  the  Greek  and  Latin  fathers,  with  all  their 
faults  and  errors.  Perhaps,  it  may  be  said,  that  such  men 
as  Origen  and  Chrysostom,  Jerome,  Augustin  and  the  Chris¬ 
tian  Cicero,  would  never  have  been  what  they  were,  but  for 
the  philosophers -and  orators,  the  poets  and  historians  of 
Greece  and  Rome.  I  grant  it  freely,  but  remark  at  the  same 
time  ;  first,  that  these  very  men,  had  they  been  less  imbued 
with  worldly  philosophy  and  eloquence,  would  have  culti¬ 
vated  far  more  than  they  even  did,  the  peculiar  philosophy, 
morality  and  eloquence  of  the  scriptures :  and  secondly, 
that  Christianity  has  never  invited  the  assistance  of  philos¬ 
ophy,  except  to  repel  the  attacks  of  philosophers  and  phi¬ 
losophical  heretics.  Had  Celsus  and  Hierocles,  Porphyry 
and  Zozimus  :  had  Cerinthus  and  Yalentinian,  Manes,  Arius 
and  Nestorius,  never  appeared  in  the  ancient  world:  had  Vol¬ 
taire  and  Bolingbroke,  Shaftesbury,  Mandeville  and  Hume, 
never  written  the  infidel  philosophy  of  modern  times,  Re¬ 
ligion  would  not  have  summoned  around  her,  the  logic  and 
eloquence  of  her  great  defenders.  The  Gospel  requires  no 
such  weapons.  She,  in  her  own  cause,  and  left  to  herself, 
arms  the  sacramental  host  of  God’s  elect,  in  panoply  divine, 
of  Faith,  Hope  and  Charity,  such  as  the  Redeemer  gave, 
Apostles  taught,  and  Martyrs  died  for.  Her  principles  and 
practice,  her  reasonings  and  eloquence,  require  no  aid,  no 
not  the  least,  from  Socrates,  .Aristotle  and  Plato,  from  De¬ 
mosthenes  or  Tully. 

It  is  scarcely  necessary  to  dwell  on  Arabian  Science  and 
Literature  ;  since  the  former  scarcely  existed,  except  in  the 
form  of  Mathematics  and  Medicine  :  and  the  latter  has  never 
produced  any  material  effects  on  the  character  and  welfare 
of  Society.  Indeed,  amidst  the  splendor  and  magnificence 
of  the  Harouns  of  Bagdat,  and  the  Abderames  of  Cordova, 
we  behold  amongst  the  Saracens  of  the  East  and  West,  the 
same  state  of  things,  as  in  the  Ancient  Eastern  empires. 
All  their  lavish  expenditure  in  favor  of  Arts  and  Sciences, 
was  for  the  glory  of  the  prince  and  his  court,  for  the  honor 


20 


©f  the  national  character,  and  not  for  the  solid  happiness  of 
the  people,  in  social,  domestic,  or  individual  life. 

I  pass  over  the  many  centuries,  between  the  decline  and 
revival  of  learning,  with  the  remark,  that  little  more  was 
done  in  that  interval  of  a  thousand  years,  than  to  preserve 
and  transmit,  chiefly  in  monastic  establishments,  the  ancient 
authors,  which  now  survive.  And  yet  those  guardians  of 
classical  learning,  upon  the  interruption  of  the  trade  to  the 
East,  effaced  many  of  the  works  of  Greece  and  Rome,  to 
prepare  the  parchment,  for  their  own  barbarous  compo¬ 
sitions. 

Let  us  now  consider  the  History  of  Science  and  Learn¬ 
ing,  between  the  revival  of  letters  in  modern  Europe,  and 
the  present  time.  However  interesting  and  curious  may 
have  been  the  character  and  progress  of  knowledge  among 
the  Ancients,  they  bear  no  comparison  with  the  depth  of  in¬ 
terest,  which  people  after  people  has  felt,  and  shall  continue 
to  feel,  in  the  Arts  and  Sciences  of  the  modern  world. 

That  a  revival  of  learning  would  have  taken  place  in 
Western  Europe,  although  Constantinople  had  not  fallen, 
may  be  readily  believed.  In  the  principal  countries,  men  of 
great  eminence  in  different  departments,  had  appeared,  from 
time  to  time,  and  the  human  mind  seemed  to  be  gathering 
and  training  its  strength,  for  that  sustained  effort,  which  the 
community  of  European  nations,  has  been  making,  during 
more  than  three  centuries.  Dante,  Petrarch  and  iioccacio, 
first  plucked  the  olive  branch  of  literature,  after  a  deluge  of 
ten  centuries.  Spain,  France  and  Germany;  Holland,  Great 
Britain  and  Switzerland,  emulated  this  illustrious  example  : 
and  the  North  and  South,  the  Middle  and  the  West,  soon 
became,  as  it  were,  a  mighty  brotherhood  in  the  cause  of 
Science.  During  this  period  of  three  hundred  years,  many 
an  interval,  and  sometimes  a  frightful  hiatus  occurs,  in  the 
literary  history  of  particular  nations.  But  the  European 
world  has  not  been  stationary,  much  less  retrograde ;  for  if 
we  take  a  comprehensive  view  of  Society,  in  relation  to 
human  knowledge,  its  improvement  has  been  successive, 
though  irregular.  Even  in  this,  the  autumnal  age  of  the 
world,  at  the  going  down  of  the  sun,  a  Nation  has  arisen 
European  in  language  and  descent,  which  has  laid  the  foun¬ 
dations  of  literature ,  broader  and  deeper  than  ever  nation 
did  before ,  in  the  nature  of  Man,  in  the  character  of  univer¬ 
sal  society ,  in  the  principles  of  social  order,  in  popular 
rights  and  popular  government ,  in  the  welfare  and  educa¬ 
tion  of  the  people . 


21 


The  fifteenth  century  was  a  prologue  to  the  great  drama 
of  modern  Europe.  The  invention  of  printing  (A.  D. 
1449 ;)  the  fall  of  Constantinople  (A.  D.  1463 ;)  the  exam¬ 
ple  of  Cosmo  and  Lorenzo  de  Medici ;  the  discoveries  of 
Columbus  and  Gama,  of  Vespucius  and  Cabot,  gave  a  com¬ 
bined  impulse  to  the  human  mind :  and  marshaled  the  hosts 
of  Science  and  Art,  on  the  battle-field  of  Europe.  But 
these  events  were  still  incapable  of  deciding  and  fixing,  as 
by  an  irrevocable  decree,  the  essential  principles  and  char¬ 
acter,  the  imperishable  influence  and  objects  of  all  Litera¬ 
ture.  Hitherto,  there  had  been  wo  focal  point  in  the  regions 
of  knowledge,  no  centripetal  force  to  gather  into  a  system 
around  that  point,  the  scattered  orbs  of  Arts  and  Sciences ; 
and  constrain  them  by  the  bonds  of  a  common  destiny,  to 
fulfil  the  prophecy  of  Scripture,  and  fit  man  to  answer  the 
ends  of  his  being.  At  this  crisis,  the  Sun  of  the  Reforma¬ 
tion  arose,  and  straightway  appeared  in  the  Moral  World, 
that  phenomenon  in  the  Solar  System,  described  by  the 
English  Lucretius,  when  the  soul  of  Man,  in  the  sublime 
flights  of  imagination,  hovering  o’er  the  Sun, — 

tc  Beholds  him  pouring  the  redundant  stream 

“  Of  light ;  beholds  his  unrelenting  sway 

“  Bend  the  reluctant  planets  to  absolve 

“  The  fated  rounds  of  time. - ” 

Such  a  Sun  was  the  Reformation,  to  the  whole  circle  of  Arts 
and  Sciences.  The  ancient  world  exhibits  them  under  the 
dominion  of  a  centrifugal  force,  compounded  of  ambition, 
military  fame  and  national  pride  :  and  we  have  beheld  them, 
in  obedience  to  its  despotic  sway,  betraying  the  interests  of 
society,  for  the  glory  of  the  State,  and  sacrificing  the  wel¬ 
fare  of  the  people,  at  the  shrine  of  their  rulers,  But  the 
Reformation  summoned  them  around  its  standard,  to  a  war¬ 
fare,  the  noblest,  the  most  momentous,  in  which  man  had 
ever  engaged,  excepting  that  of  Christianity  against  Ea- 
ganism. 

The  essential  principle  of  the  Reformation  was  freedom, 
freedom  of  mind,  freedom  of  the  individual,  freedom  of  the 
people.  The  fundamental  position  was  this— each  Man 
has  a  right,  each  is  hound  to  think  for  himself.  This  prin¬ 
ciple  and  this  position  were  at  first  the  offspring  of  religious 
controversy ;  but  it  was  impossible  to  limit  the  circle  of 
their  influence  to  such  a  field,  spacious  and  fertile  as  if  was, 


22 


In  his  eloquent  and  ingenious  Treatise  on  Controversy,  in 
vindication  of  the  Catholic  Church,  Fletcher  ascribes  to  the 
principles  of  the  Reformation,  all  the  atheism  and  infidelity 
of  Modern  Europe.  Without  examining  the  truth  of  his 
charge,  we  may  safely  grant  it,  and  reply,  that  without 
Christianity,  the  countless  heresies  of  the  Primitive  Church, 
would  never  have  existed ;  without  the  liberty  of  the  press, 
its  licentiousness  would  be  unknown  ;  without  the  freedom  of 
the  will,  Man  could  neither  be  virtuous  nor  happy  ; — 

• 

“  For  virtue  is  the  child  of  liberty, 

“  And  happiness  of  virtue :  nor  can  they 
“  Be  free  to  keep  the  path,  who  are  not  free  to  stray.” 

May  we  not,  indeed,  fearlessly  and  securely  bid  it  pass 
unquestioned  ;  for,  to  the  Reformation,  and  to  that  only,  are 
due  the  civil,  political,  and  religious  liberties  of  Protestant 
Europe.  And  as  Villers  has  said,  in  his  admirable  treatise 
on  the  aera  of  Luther,  even  these  our  own  United  States 
are  the  legitimate  offspring  of  that  Reformation.  Cast  then, 
into  one  scale,  these  advantages,  and  into  the  other,  all  the 
abominations  of  Spinosa,  Collins  and  Paine,  of  Voltaire, 
Shaftesbury,  and  Hume,  and  nought  but  the  sword  of  some 
Brennus  in  controversy,  can  award  the  triumph  to  the  athe¬ 
ist  and  the  infidel. 

It  is  neither  my  object  nor  my  duty,  in  this  address,  to 
justify  the  principles  of  the  Reformation,  as  a  Religious 
creed.  May  I  not,  therefore,  trust  that  this  vindication  will 
be  viewed,  not  as  the  reply  of  a  Protestant,  as  such  ;  but 
as  the  opinion  of  a  candid,  independent  student  of  histori¬ 
cal  Philosophy",  in  answer  to  those,  who  judging  for  therm 
selves,  with  equal  impartiality  and  freedom,  still  maintain 
the  opinions  of  Fletcher.  And  here,  I  may  be  permitted  to 
remark,  once  for  all,  with  a  view  to  many-  parts  of  this  ad¬ 
dress,  that  I  am  deeply^  sensible  how  difficult  and  delicate  a 
task  it  is,  consistently",  with  the  sentiments  and  feelings  that 
become  an  American,  to  treat  the  subject  of  the  Reforma¬ 
tion,  even  in  its  political  and  literary  bearing.  This  embar¬ 
rassment  is  enhanced  by  the  recollection,  that  many  Catho¬ 
lics  are  our  fellow  citizens.  Nor  ought  any"  man,  who  loves 
and  reveres  the  worthies  of  the  Revolution,  to  forget,  that 
the  Common  Father  of  all  has  reserved  for  a  Catholic,  the 
venerable  Charles  Carrol,  an  enviable  distinction,  an  in¬ 
teresting  privilege,  as  sole  survivor  of  those,  who  signed 
the  Declaration  of  Independence.  And,  how  remarkably, 


23 


indeed,  will  this  appear  to  be  a  special  Providence,  when 
we  remember  that  two  hundred  years  ago,  New  England  in 
the  North,  and  Virginia  in  the  South,  persecuted  their  broth¬ 
er  refugees,  because  they  differed  in  religious  tenets.*  But 
Maryland,  a  royal,  Catholic  colony ,  the  native  land  of  Car¬ 
rol,  first  acted  on  the  American  principle,  perpetuated  by 
the  Declaration  of  Independence,  and  the  Constitution  of 
these  United  States,  that  every  man  has  a  right  to  the  un¬ 
molested  enjoyment  of  his  own  creed,  and  of  his  own  mode 
of  worship.  Nor  is  it  less  remarkable  that  the  same  Mary¬ 
land,  when  she  had  become  a  free  Protestant  State,  should 
have  been  the  last  to  receive  into  the  political  household,  as 
brethren,  the  children  of  Israel.  Yet,  to  behold  even  this 
triumph  has  been  vouchsafed  to  the  patriarchal  years  of 
Charles  Carrol  of  Carrolton  :  and  he,  above  all  Americans, 
the  Christian  and  Patriot  Simeon  of  our  Western  world, 
may  now,  in  the  fulness  of  time,  depart  in  peace. 

My  subject  calls,  however,  for  a  free,  impartial  review  of 
the  character  of  the  Reformation,  and  of  its  influence  on 
Science  ;  nor  is  it  possible  to  examine  the  history  of  that 
period,  in  anyT  point  of  view,  however  remote  from  Reli¬ 
gion,  without  a  continual  reference  to  the  state  of  the  Cath¬ 
olic  Church,  in  connection  with  government  and  society, 
both  spiritual  and  temporal — with  the  Arts  and  Sciences — 
with  the  fortunes  and  character  of  nations — with  the  educa¬ 
tion  and  general  welfare  of  the  people.  Considering  the 
Reformation  as  matter  of  history  and  philosophy,  it  must 
be  a  chief  ingredient  in  every  discussion,  on  enlarged 
principles,  of  the  state  of  the  world  for  the  last  three 
hundred  y'ears,  of  its  actual  condition  now,  and  of  its  future 
prospects.  Besides,  the  Protestants  of  these  United  States 
may  well  believe,  that  without  the  Reformation,  they  would 
have  been  rather  like  the  South  Americans,  before  the  late 
Revolutions,  than  what  they  now  are,  the  wonder,  and  ad¬ 
miration,  and  example  of  the  world.  They  may  well  be¬ 
lieve,  also,  that  their  Catholic  brethren,  fellow-heirs  of  the 
same  glorious  and  inestimable  heritage  of  Religious,  Politi¬ 
cal,  and  Civil  Rights,  never  would  have  enjoyed,  in  any 
Catholic  country,  the  full  measure  of  power  and  liberty,  of 
property  and  happiness,  which  the  youngest  child  of  the 
Reformation  confers  on  the  eldest  daughter  of  the  Christian 


See  Note  C. 


24 


household.  Under  these  considerations,  and  with  these 
sentiments,  I  proceed  to  execute  the  task  which  I  have  un¬ 
dertaken  ;  satisfied  that  my  opinions  will  be  those  not  mere¬ 
ly  of  a  Protestant,  but  of  an  American,  and  of  a  Man,  the 
lover  of  truth,  the  thoughtful  student  of  historical  philoso¬ 
phy.  In  many  of  the  following  pages,  I  shall  adopt  the 
very  language  of  Villers,  especially  in  those  passages,  which 
express  the  severe,  but  deliberate  judgment  of  that  invalu¬ 
able  writer,  as  to  the  degraded  condition  of  the  whole  circle 
of  knowledge,  at  the  close  of  the  fifteenth  century. 

I  have  said  that  the  Reformation  only,  gave  or  could 
have  given  to  all  literature,  not  merely  to  the  literature  of 
Theology ,  a  decisive,  permanent  character.  To  express  it 
otherwise,  my  settled  judgment  is,  that  without  the  Reform¬ 
ation,  the  revival  of  learning,  which  had  commenced,  would 
have  terminated  as  all  others  had,  in  public  ostentation,, 
princely  patronage,  and  the  dazzling  homage  of  Genius  and 
Taste,  still  intent 

“  To  heap  the  shrine  of  luxury  and  pride, 

“  With  incense,  kindled  at  the  Muse’s  flame.’r 

But  the  people,  the  peofle  would  have  remained 
almost,  if  not  altogether,  in  the  same  degraded  and  mise¬ 
rable  condition,  as  to  civil,  political,  and  religious  rights,  as 
to  education,  as  to  social  improvement,  and  individual  wel¬ 
fare.  To  illustrate  this  opinion,  let  us  advert  to  the  actual 
state  of  Europe,  before  the  French  Revolution,  bearing  in 
mind  the  remark  of  Montesquieu,  that  Loyola  would  have 
governed  the  world,  but  for  Luther  and  Calvin.  lie,  in 
defiance  of  the  reformers,  has  swayed  Italy,  Spain  and 
Portugal :  they  rescued  from  him  and  his  Church,  and  have 
ruled  Holland,  England  and  Scotland.  Ignatius  has  gov¬ 
erned  South  America :  Calvin  and  Luther,  these  United 
States.  Is  there  now  an  American,  whether  of  the  Reform¬ 
ed  or  Romish  Creed,  who  would  exchange  the  condition  of 
the  Protestant  Countries,  which  have  been  named,  for  that 
of  Southern  Europe  or  Southern  America  'l  Is  it  not  obvi¬ 
ous,  that  Society  has  been  comparatively  stationary  for  300 
years,  in  these ;  while  Protestant  nations  have  been  con¬ 
tinually  advancing  ?  Look  at  the  wonderful  progress  of 
Holland,  Great-Britain,  and  our  own  country,  since  the 
reformation.  Place  beside  them,  Italy,  Spain  and  Portugal : 
and  assign,  if  practicable,  any  adequate  causes,  for  the  in- 


25 


calculable  difference,  except  the  principles  of  the  Reform¬ 
ers.  Every  student  of  the  philosophy  of  history,  I  feel 
assured,  re-echoes  the  sentiment,  these  only  are  the 
causes.  If  then,  as  I  have  already  said,  Science  and  Art 
are  nothing  worth,  unless  they  bless  the  people,  as  well  as 
adorn  the  State,  and  if  in  Protestant  countries,  they  have 
thus  blessed,  as  well  as  adorned,  beyond  all  parallel ;  it 
becomes  a  question  most  interesting-  and  momentous,  how 
have  the  principles  of  the  Reformers  wrought  this  change, 
in  the  use  and  application  of  the  whole  circle  of  knowledge  ? 
I  proceed  to  attempt  an  explanation ;  though  I  believe  that 
every  improved  mind,  already  comprehends  the  develop¬ 
ment  of  my  subject. 

The  Reformers  began  with  the  fundamental  principle, 
the  obligation  and  correspondent  right  of  private  examina¬ 
tion  and  private  judgment.  They  admitted  no  superior  to 
control  and  limit  this  duty  and  this  right,  save  God  and  his 
Scriptures.  Whatever  uninspired  man  had  done  or  could 
do,  whether  individually  or  collectively,  was  acknowledged 
as  guides  to  the  understanding,  but  not  as  authority  to  bind 
the  conscience  and  the  judgment.  The  position  was  taken 
that  Man  not  only  had  a  right,  in  regard  to  his  fellow  men, 
but  was  obliged  by  the  law  of  God,  to  study  his  word,  and 
by  that  standard,  to  examine  the  history  of  the  Church  ; 
her  doctrine,  worship  and  ceremonies  ;  the  acts  of  councils  ; 
the  writings  of  the  fathers  and  the  scholastic  theology;  and 
last,  though  not  least,  the  authority  of  the  Pope.  This 

WAS,  IN  RELIGION,  “  THE  DECLARATION  OF  INDEPENDENCE” 

— and  by  its  principles  the  reformers  did  for  the  shackled 
mind,  what  the  angel  did  for  Peter  in  the  prison ;  they  did 
for  the  mind’s  eye,  what  Ananias  did  for  Paul,  when  at  his 
touch,  the  Apostle  received  his  sight. 

The  Fathers  of  the  Reformation  began  with  the  Church  ; 
but  the  intimate  union  in  theory  and  practice,  between 
Church  and  State,  after  the  pacification  under  Constantine  ; 
the  temporal  as  well  as  spiritual  character  of  the  Pope  ;  the 
right  of  the  secular  power  to  punish  Apostates  and  Here¬ 
tics,  vindicated  by  argument  and  illustrated  by  example,  led 
directly  to  an  examination  of  the  authority  of  temporal 
rulers  in  spiritual  matters.  When  the  Reformer  had  estab¬ 
lished  this  twofold  principle,  that  lie  had  a  right  to  judge  of 
the  authority  and  acts  of  temporal  and  spiritual  rulers,  in 
spiritual  matters,  it  was  impossible  to  admit  any  limits  to 
the  right  of  private  judgment.  If  the  Pope,  “  Vicarius  Dei 

3 


26 


gcneralis  in  terris ,”  was  held  to  be  subject  to  this  jurisdic¬ 
tion,  no  temporal  Prince  could  be  allowed  to  pass  unques¬ 
tioned.  If  Leo  the  Tenth  and  Sixtus  the  Fifth  were  tried 
and  condemned,  at  the  bar  of  reason  and  the  Bible,  no  pre¬ 
scription,  no  power  could  exempt  Francis  the  First,  or 
Charles  the  Fifth. 

The  next  step  was,  to  assert  the  right  to  examine  the 
temporal  authority  of  the  temporal  Prince.  If  the  subjects 
of  a  spiritual  Prince  had  a  right  to  examine  the  character 
of  his  government ;  the  principles  of  authority  in  the  pub¬ 
lic,  and  of  obedience  in  the  private  man ;  the  obligation  of 
the  ruler  and  the  rights  of  the  people ;  the  conclusion  was 
too  clear  for  argument,  that  they  must  possess  the  same  rights, 
in  relation  to  the  temporal  authority  of  temporal  Princes. 

From  the  first  position,  viz.  the  right  to  examine  the  spir¬ 
itual  jurisdiction  of  the  spiritual  prince,  resulted  a  funda¬ 
mental  conclusion,  in  spiritual  matters.  As  Man  was  not 
made  for  the  Sabbath,  but  the  Sabbath  for  Man,  so  Chris¬ 
tians  were  not  organized  into  a  religious  community  for  the 
sake  of  its  Rulers;  but  these  were  instituted  for  the  sake  of 
those. — Church  government  was  then  but  an  instrument  for 
the  happiness  of  the  people,  and  the  officers  of  the  Church 
were  but  the  servants  of  the  people.  The  New  Testa¬ 
ment  was,  in  matters  of  doctrine,  moral  precept  and  dis¬ 
cipline,  the  constitution  which  bound  equally  the  govern¬ 
or  and  the  governed.  To  transcend  this  commission,  was 
usurpation  in  the  former :  to  disobey  its  requisitions,  was 
rebellion  in  the  latter.  Hence  arose  the  only  true  princi¬ 
ples,  which  determine  the  nature  and  extent  of  the  rela¬ 
tion,  between  the  spiritual  ruler  and  his  flock. 

From  the  second  position,  viz.  the  right  to  examine  the 
temporal  jurisdiction,  of  the  temporal  Prince,  arose  in  tem¬ 
poral  matters,  a  correspondent  fundamental  conclusion.  As 
Man  could  not  answer  the  ends  of  his  being,  without  socie¬ 
ty  as  society  would  be  anarchy,  without  government  ;  and 
government  could  only  be  administered  by  a  few;  civil  ru¬ 
lers  were  ordained  only  for  the  sake  of  the  people.  If  the 
Divine  right  of  Popes  and  Bishops,  who  traced  a  title  to 
the  Apostles,  could  not  screen  them  from  the  scrutiny  of 
reason  and  the  test  of  Scripture,  it  was  impossible  that  the 
Reformer,  even  admitting  the  divine  right  of  kings,  should 
not  assert  the  amenability  of  the  successors  of  Constantine, 
Clovis  and  Charlemagne  to  the  same  tribunal.  The  infer¬ 
ence  then  of  the  Reformer  could  not  be  resisted,  that  kings 
were  but  the  servants  of  the  people,  ordained  for  their  good, 


27 


in  the  order  of  Providence ;  and  responsible  to  them.  When 
Gregory  the  Great,  assumed  as  his  title,  “servant  of  the  ser¬ 
vants  of  God,”  he  gave  an  example  of  wisdom,  humility, 
and  virtue,  which  kings  might  have  imitated,  honorably  and 
advantageously — a  lesson,  which  the  people  of  some  mon¬ 
archies  have  inscribed,  and  the  people  of  all  others,  if  equal¬ 
ly  oppressed,  will  inscribe,  in  letters  of  blood,  on  the  cano¬ 
py  of  every  throne.  The  result  of  these  two  positions, 
taken  together,  was,  that  all  the  officers  and  institutions  of 
Church  and  State,  and  the  entire  administration  of  spiritual 
and  ecclesiatical  concerns,  of  civil  and  political  affairs,  were 
ordained  for  the  good  of  the  whole  community ;  and  that 
the  people  had  the  right,  and  therefore,  the  power  to  cor¬ 
rect  abuses,  and  to  resist  the  tyrant  and  oppressor,  whether 
he  wore  a  crown  or  a  mitre. 

From  the  great  principles  of  responsibility  thus  establish¬ 
ed,  were  deduced  four  conclusions — 1st.  If  the  great  institu¬ 
tions  of  civil  and  ecclesiastical  government  were  only  means 
to  the  attainment  of  an  end ,  and  that  end  the  welfare  of  the 
people ,  it  followed,  that  every  inferior  depository  of  power, 
and  every  possible  modification  of  society,  must  have  been 
ordained  for  the  same  purpose,  with  the  same  accountability. 

2dly.  Every  individual  was  himself  but  a  fellow  laborer 
in  the  common  cause,  for  the  common  good,  whether  as  a 
Christian,  in  relation  to  the  Church,  or  as  a  subject,  in  re¬ 
lation  to  the  state.  All  his  talents  and  virtues,  all  his  capa¬ 
cities  for  usefulness,  were  indeed  his,  in  point  of  personal 
power ,  but  were  the  property  of  the  community  in  point  of 
relative  duty.  Hence,  every  man  was  bound  by  the  funda¬ 
mental  principles  of  the  Christian  social  compact,  to  promote 
not  only  his  own,  but  the  welfare  and  happiness  of  others. 

3dly.  If  Man  himself,  and  all  that  he  had  received  from 
nature,  or  had  acquired  by  education,  were  destined  to  those 
ends,  by  the  constitutional  law  of  Christian  society,  the  Arts 
and  Sciences,  the  whole  circle  of  human  knowledge,  all  that 
Man  ever  had  done,  and  all  that  Man  ever  could  do,  were 
ordained  to  promote  the  happiness  and  interests  of  the  peo¬ 
ple,  and  were  valueless ,  if  they  did  not.  Hence,  the  true 
worth  of  the  respective  departments  of  knowledge,  depend¬ 
ed  on  their  power  to  meliorate  the  condition  of  society,  and 
not  on  their  antiquity,  or  on  their  fitness  to  decorate  princes 
and  courts  ;  and  to  promote  an  ostentatious,  dazzling,  nation¬ 
al  glory. — Hence,  also,  it  followed,  that  the  departments  of 
Moral  Science,  were  incomparably  more  important,  than 
those  o£  the  Physical  Sciences ;  that  among  the  Moral  Sci- 


28 


ences,  Religion  stood  in  the  first  rank,  and  political  philos¬ 
ophy  next.* 

4thly.  The  grand  result  of  all  the  principles  of  the  Re¬ 
formation,  and  of  all  the  considerations  flowing  from  them, 
is  worthy  of  such  a  cause,  and  of  such  champions,  as  the 
Reformers.  It  is  centered  in  two  words — duty  and  useful¬ 
ness  :  Duty ,  as  the  only  criterion  of  right ;  Usefulness ,  as 
the  only  standard  of  merit.  In  a  word,  the  Reformation 
ordained,  not  only  for  its  own  day,  and  the  communities  of 
that  day,  but  for  all  time,  and  for  all  nations,  that  the  New 
Testament  is  the  only  genuine  moral  constitution  of  Society , 
and,  its  principles ,  the  only  safe  and  wise  foundation  of  all 
civil  and  political  establishments. 

After  this  review,  I  feel  assured,  that  no  one  will  question, 
but  that  the  Reformation,  must  have  revolutionized  the  struc¬ 
ture  of  Society,  the  principles  of  Government,  and  all  the  rela¬ 
tions  of  public  and  private  life,  whether  in  spiritual  or  tem¬ 
poral  matters.  But  many  may  perhaps  desire,  that  I  should 
go  beyond  this,  and  exhibit  the  immediate  effects  of  the  Re¬ 
formation  on  Science :  and  the  mode,  by  which  its  princi¬ 
ples  became  the  focal  point  of  the  whole  circle  of  knowl¬ 
edge  arranging  by  their  powerful  and  harmonizing  influence, 
the  anarchy  and  chaos  of  one  and  twenty  centuries,  into  order, 
at  once  novel,  sublime  and  beautiful. 

First  then,  let  us  consider  the  immediate  effects  of  the 
Reformation,  on  the  whole  body  of  literature. 

1st.  On  Theology.  The  following  passage  from  Villers* 
prize  essay  on  the  Reformation,  exhibits  the  state  of  this 
branch  of  knowledge,  at  the  beginning  of  the  sixteenth 
Century.  In  the  time,  when  the  Roman  Church  reigned 
alone  in  the  West,  the  absence  of  all  contradiction,  led  to 
that  of  all  inquiry,  and  of  all  study  of  religious  antiquities. 
Besides,  the  Church,  as  we  have  already  seen,  opposed  an 
active  resistance  to  all  investigations  into  these  matters.  It 
prohibited,  with  all  its  power,  the  teaching  of  the  Oriental 
languages,  and  the  reading  of  the  books  of  the  old  and  new 
Testament.  Its  system  was  founded  on  passages  and  terms 
in  these  books,  interpreted  according  to  its  own  views ;  and 
on  traditions,  passages  from  the  holy  Fathers,  decisions  of 
councils,  pontifical  bulls,  decretals,  charters  and  other  his¬ 
torical  monuments.  Such  was  the  state  of  this  noble  Sci- 


# 


See  Note  D-. 


‘29 


eftee,  at  the  opening-  of  the  sixteenth  century,  according  to 
the  judgment  of  this  admirable  writer.  The  Reformers  as¬ 
sailed  and  overthrew  this  system.  From  the  acute  study 
of  the  Oriental  and  Greek  Archeenlogia,  by  the  Protestant 
Divines,  applied  to  the  study  of  the  sacred  books,  a  perfec¬ 
tion  unknown  before,  has  resulted  to  the  Science,  called 
Exegesis,  or  a  critical  examination  of  the  text  of  the  Scrip¬ 
tures. 

The  history  of  the  Church,  as  well  that  of  its  doctrines, 
as  that  of  the  exterior  events,  which  have  connected  this 
church  as  a  society,  with  political  bodies,  acquired  a  consis¬ 
tence  and  truth,  an  impartiality  and  an  accuracy,  which  have 
made  it  one  of  the  most  important  branches  of  human 
knowledge.  I  cannot  close  the  above  extracts,  better,  than 
with  the  following,  **  Whoever  is  anxious  to  be  well  inform¬ 
ed  in  history,  in  classical  literature,  in  philosophy,  can  use 
no  better  method,  than  a  course  of  Protestant  Theology.” 

2d!y.  The  second  branch  of  knowledge,  on  which  the 
Reformation  exerted  a  beneficial  influence,  was  morality. 
Here,  the  effect  was  as  decisive,  as  in  any  department  of 
philosophy.  Under  the  dominion  of  the  schools,  scarce  a 
vestige  remained  of  true  morality.  In  its  place,  the  school¬ 
men  had  created  the  system  of  casuistic  morality,  in  which 
duty  to  the  Church,  became  almost  the  only  substitute  for  eve¬ 
ry  duty,  towards  God  and  man.  When  the  Gospel  had  re¬ 
gained  its  rank,  and  displaced  casuistry,  the  pure  and  divine 
morality  of  the  Scriptures,  resumed  its  place  in  the  pulpits 
and  writings  of  its  Pastors.  In  fine,  we  owe  to  a  Protes¬ 
tant  Theologian,  Calixtus,  the  elevation  uf  religious  morali¬ 
ty,  to  the  rank  of  a  Science. 

3dly.  The  third  branch  of  knowledge,  which  may  be  said, 
not  merely  to  have  been  remodeled,  but  almost  to  have  been 
created  by  the  principles  of  the  Reformation,  is  Political 
Philosophy.  That  morality  of  States,  which  determines 
political  power,  and  civil  rights,  as  well  as  the  rules  of  in¬ 
ternational  law,  which  gives  the  theory  of  all  human  law,  and 
fixes  the  true  limits  of  natural  positive  rights,  in  a  civil  state, 
was,  in  its  development  and  progress,  unparalleled.  The 
works  of  Luther,  Melancthon,  and  Buchanan,  of  Languet, 
Boetie  and  Milton,  served  to  open  the  subject,  and  to  awa¬ 
ken  attention.  These  shortly  gave  way  to  the  superior  pro¬ 
ductions  of  wise  and  penetrating  minds,  which  re-created 
the  Science  of  the  rights  of  nations,  and  of  the  people. 
The  moral  impulse  given  by  the  Reformation,  exerted  a  re- 

3* 


30 


markable  and  very  happy  influence,  in  all  Protestant  coun¬ 
tries,  on  Legislation,  formerly  plunged  in  scholastic  barbar¬ 
ism.  Protestantism  produced  and  perfected  Statistics,  one 
of  the  most  important  branches  of  political  economy.  The 
public  spirit  of  each  State,  revived  and  enlightened  by  the 
Reformation,  devoted  itself  to  the  public  good.  The  Sci¬ 
ence  of  Cameralistics  taught  the  administration  of  the  pub¬ 
lic  revenues  ;  Agriculture  and  Commerce  had  their  libraries, 
and  were  raised  above  servile  imitation  by  the  inquiries  of 
genius,  and  the  assistance  derived  from  the  other  Sciences, 
such  as  Geography  and  Navigation,  which  in  their  turn  also, 
received  improvement.  The  knowledge  of  the  Mechanical 
Arts,  and  of  all  objects  of  human  industry,  under  the  name 
of  Technology,  was  exceedingly  improved.  The  study  of 
all  these  objects  became,  under  the  influence  of  the  Refor¬ 
mation,  a  part  of  public  instruction  among  Protestants  ,  and 
their  Universities  were,  and  still  are  provided  with  Profes¬ 
sors  of  the  Political  and  Cameralistic  Sciences,  of  public 
and  rural  Economy,  Technology  and  Statistics.”  The  Re¬ 
formation,  which,  from  its  birth,  was  so  intimately  in  con¬ 
tact  with  politics,  and  with  every  object  of  public  utility, 
must  have  directed  the  minds  of  men  to  the  Sciences,  con¬ 
nected  with  the  economy  and  administration  of  States. 

4thly.  The  next  department  of  knowledge,  to  which  the 
Reformation  gave  a  new  being  and  a  new  form,  was  Philos¬ 
ophy,  embracing  Metaphysics  and  Dialectics.  Before  the 
16th  Century,  a  deformed  Philosophy  prevailed  in  the 
schools:  a  puerile,  extravagant  dialectic  was  amalgamated 
with  the  Roman  Theology.  “To  support  this  system,  was, 
in  fact,  for  many  centuries,  the  only  end  of  Philosophy. 
The  Theologians,  who  were  generally  Monks,  were  the  only 
philosophers.”  “  Their  subtle  and  sometimes  risible  argu¬ 
ments,  tended  only  to  the  support  of  orthodoxy,  against  in¬ 
novators  and  heretics.  It  never  entered  into  their  heads,  to 
teach  a  useful  morality  to  human  society..  They  only  em¬ 
ployed  themselves  in  establishing  the  rights  of  the  Clergy ; 
but  never  those  of  the  people,  or  of  individuals.  This  sys¬ 
tem  was  assailed  ineffectually  by  Erasmus  and  other  men  of 
talents  ;  but  they  had  not  the  coin  age,  like  the  Reformers, 
to  quit  the  Church,  supported  by  this  monkish  Philosophy. 
Hence,  the  Reformation  only  could  have  dethroned,  as  it  did, 
scholastic  Philosophy,  as  well  as  scholastic  Theology.  Then 
began  a  philosophical  period,  during  which,  the  interest  in 
truths  of  a  superior  order,  in  the  discussion  of  the  most 


sublime  rules  of  Logie,  Metaphysics  and  Morality,  acquir¬ 
ed  an  activity,  which  had  been  lost  to  it  for  many  centu¬ 
ries. 

5thly.  1  turn  now  to  ancient  languages  and  philology  as 
another  branch  of  learning,  which  is  eminently  indebted  to 
the  Reformation.  The  study  of  languages  was  indispensa¬ 
ble  to  a  masterly  knowledge  of  Orientalism,  and  of  sacred 
and  profane  antiquities.  A  profound  knowledge,  especially 
of  Hebrew  and  Greek,  was  absolutely  necessary.  The  cul¬ 
tivation  of  Latin  followed  of  course.  “  Who  does  not  know 
(says  Villers)  that  in  Protestant  Countries,  the  knowledge  of 
Greek  is  perhaps  more  common,  than  that  of  Latin,  in  most 
Catholic  countries.”  It  is  obvious  that  in  the  controversy 
between  the  Reformers  and  the  Romanists,  a  critical  knowl¬ 
edge  of  all  the  ancient  languages,  above  all,  of  the  Hebrew 
and  Greek,  would  be  indispensable,  to  enable  the  former  to 
rival,  surpass  and  conquer  the  latter.  No  one,  at  the  pres¬ 
ent  day,  who  looks  back  through  the  16th,  17th  and  18th 
Centuries  can  question,  but  that  services  of  incalculable  ex¬ 
tent  and  value,  have  been  rendered  by  the  Protestants,,  to 
the  cause  of  languages  and  Philology. 

Gthly.  Modern  Languages  and  National  Literature  pass 
next  in  review.  At  the  date  of  the  Reformation,  the  mod¬ 
ern  idioms,  excepting  Italian,  were  comparatively  rude  and 
uncultivated.  In  the  rest  of  Europe,  a  Latin  jargon  was  the 
language  of  the  schools  and  of  books.  The  learned  might 
treatin  Latin,  what  scholars  only  were  able  to  read;  and  there¬ 
fore,  Mathematics,  Physics,  Philosophy,  might  appear  with 
tolerable  advantage,  in  this  dress.  But  how  could  nations 
have  a  Literature,  without  a  vulgar  tongue,  without  a  peo¬ 
ple,  or,  as  it  may  be  said,  without  a  public  ?  All  classes,  all 
ages,  all  sexes,  are  the  proper  audience  of  the  literary  wri¬ 
ter.  He  must  speak  the  language  of  courts  and  of  taverns,  of 
closets  and  of  camps,  of  citizens  and  of  peasants.  His  bu¬ 
siness  is  with  all  minds,  all  hearts  ;  and  more  particularly 
with  those,  most  ingenuous  and  open  to  all  impressions, 
with  those  who  know  least  of  Latin.  In  order  therefore 
that  each  nation  might  have  a  Literature,  it  was  necessary 
to  write  in  its  own  language,  it  was  necessary  that  all  par¬ 
ties  should  be  accustomed  to  read.  A  great  event,  a  power¬ 
ful  interest,  a  subject  which  should  become  the  favorite 
topic  of  every  one,  which  should  agitate  all  minds,  which 
should  find  access  every  where,  was  wanted.  Then  alone 
would  be  found  authors,  willing  to  write  for  the  people,  and 


a  people,  who  would  read  their  writings  with  eagerness* 
The  Reformation  was  such  an  event.  Brought  forth  within 
the  narrow  boundary  of  a  Latin-speaking  public,  it  could 
never  have  been  consummated,  within  such  limits*  It  was 
requisite  that  it  should  quit  them,  and  gain  millions  of  heads, 
to  arm  millions  of  hands  in  its  defense.  An  appeal  to  the 
people  was  the  first  step  of  the  Reformers  ;  and  this  must 
necessarily  have  been  made  in  their  language.  This  contro¬ 
versy,  which  had  left  the  schools,  and  become  the  great  bu¬ 
siness  of  Europe,  was  the  first  active  principle,  by  which 
modern  languages  were  fertilized.  To  these  disputes  on  Re¬ 
ligion  we  are  indebted  for  the  restoration  of  the  fine  and  good 
style.  The  universal  animosity  between  the  Papists  and 
Reformists,  the  long  troubles  of  Germany  and  Switzerland, 
those  of  the  League  in  Prance,  those  of  the  Low  Countries, 
those  of  Scotland  and  England,  became  so  many  furnaces, 
in  which  the  different  languages  of  these  countries  were 
elaborated  and  purified.  The  German  Bible  of  Luther  is  the 
principal  classical  foundation  of  what  is  called  high  German. 
The  same  is  eminently  true  of  the  English  Bible  of  James 
I.  It  may  be  also  added,  that  inhabitants  of  towns  and  of 
the  country*  who  hear  divine  service  regularly  in  their  own 
tongue,  who  sing  rich  pieces  of  sacred  poetry  in  it,  acquire 
by  these  means  a  crowd  of  ideas  and  a  taste,  which  would 
be  otherwise  unattainable.  The  investigating  and  reasoning 
spirit  of  the  Reformation  was  also  introduced  into  works  of 
Imagination,  and  took  refuge  in  the  theoretic  department  of 
the  Belles  Lettres,  in  the  systems*  connected  with  sentiment 
and  taste,  with  the  beautiful  and  sublime. 

7thly.  Our  attention  is  next  directed  to  the  department  of 
Mathematical  and  Physical  Sciences.  At  first,  it  might  be 
supposed  that  the  Reformation,  which  affected  so  power¬ 
fully  Theological,  Historical  and  Philosophical  studies,  could 
not  have  exercised  any  direct  influence  over  the  methodical 
and  Natural  Sciences.  But  if  Man  has  once  received  an  ex¬ 
traordinary  impulse,  if  unusual  activity  and  a  spirit  of  cu¬ 
riosity  and  research  are  created,  it  follows  that  the  human 
mind  cannot  remain  inactive,  as  to  any  thing  within  its  scope  ; 
and,  therefore,  that  the  study  of  Mathematics  and  Physics 
must  have  been  very  much  improved  by  the  Reformation. 
The  Philosophical  spirit,  revived  by  the  Reformation,  exer¬ 
cised  its  influence  in  a  very  marked  manner,  on  these  stud¬ 
ies.  Could  it,  indeed,  be  otherwise  ;  since  thinking  and  rea¬ 
soning,  the  vital  principles  of  the  Reformation,  are  the  es- 


33 


sence  of  Mathematical  science,  and,  since  matter  of  fact, 
practical  observation,  and  experimental  truth,  were,  at  once, 
the  result  of  the  Reformation,  and  the  only  wise,  efficient 
means  for  the  improvement  of  Physics.  It  was  not  enough  to 
extend  and  perfectionate  these  Sciences  in  themselves. 
Protestants  desired  also  to  unveil  the  sublime  theory,  to 
scrutinize  their  foundations,  and  fix  their  bases.  The  Phi¬ 
losophy  of  Nature,  distinct  from  that  generally  called  Phys¬ 
ics,  also  acquired  a  consistence  and  development,  which 
make  it  one  of  the  most  sublime  branches  of  knowledge. 
The  infant  state  of  tactics,  before  the  thirty  years’  war,  is  well 
known.  Gustavus  Adolphus  was  their  Reformer.  Freder¬ 
ick  the  Great,  nearly  a  century  after,  completed  the  work 
of  the  Swedish  hero.  The  Reformation  thus  brought  mod¬ 
ern  tactics  to  a  degree  of  perfection,  at  which  they  will 
doubtless  remain,  as  to  their  essential  elements. 

8thly.  Let  us  now  attend  to  the  all-important  branch  of 
History.  By  its  new  method  of  studying  religion,  of  ex¬ 
amining  it,  and  of  establishing  its  evidences,  Protestantism 
gave  birth  in  Europe,  and  especially  in  its  own  bosom,  to  a 
more  profound  culture  of  profane,  as  well  as  of  sacred  and 
ecclesiastical  antiquity.  The  Reformation,  in  the  writings 
of  Grotius,  Puffendorf,  Buchanan,  Thuanus,  and  others,  re¬ 
stored  history  to  its  true  form.  Since  their  time,  it  has  been 
united  to  criticism  and  philosophy.  Grotius  is  superior  to 
most  modem  historians,  and  Mably  prefers  him  to  Taci¬ 
tus  ;  because  he  had  meditated  deeply  on  the  rights  and  du¬ 
ties  of  society.  Buchanan  is  another  example  of  the  pow¬ 
er  of  study.  His  history  breathes  an  air  of  dignity,  gener¬ 
osity,  elevation.  The  only  modern  historians,  whom  we 
venture  to  compare  with  the  ancients,  such  as  Burnet,  Clar¬ 
endon,  Robertson,  Hume,  Gibbon,  Muller,  Schiller,  &c. 
were  all  Protestants.  Literary  history,  that  species  of  his¬ 
tory,  which  is  employed  to  exhibit  a  picture  of  the  progress 
or  variations  of  the  human  mind,  in  the  Sciences  and  Arts, 
is  also  indebted  to  the  same  impulse  of  the  Reformation,  for 
its  very  existence.  Since  that  period,  history,  in  all  its  de¬ 
partments,  has  been  treated  in  a  more  philosophical  manner. 
Great  lessons  and  precepts  have  been  drawn  from  it.  The 
mind  become  more  scrutinizing,  has  endeavored  to  bring 
together  the  unformed  aggregate  of  scattered  facts;  it  has 
seized  a  guiding  clew  in  the  labyrinth  of  ages  :  by  this,  it  has 
discovered  the  progress  of  humanity,,  Hence  arose  the 
philosophy  of  History- 


34 


9thly.  The  general  subject  of  Education  shall  close  these 
successive  remarks,  on  the  branches  of  knowledge,  which 
have  been  improved  in  an  eminent  degree,  by  the  Reforma¬ 
tion.  Almost  all  the  system  of  knowledge  to  be  acquired, 
having  changed  its  aspect,  a  great  alteration  must  have  been 
effected,  in  the  scheme  of  public  instruction.  Luther  first 
felt  and  labored  successfully  to  produce  this  reform.  The 
other  principal  Reformers  being,  as  he  was,  Professors  in 
the  Universities,  turned  their  attention  to  these  establish¬ 
ments,  and  to  the  secondary  schools.  The  vices  of  that 
monachal  and  scholastic  period,  were  banished,  as  far  as 
practicable.  The  spirit  which  they  introduced,  survived 
them,  and  finished  this  noble  and  important  work. 

Within  the  last  three  centuries,  more  than  twenty  Univer¬ 
sities  have  been  founded  in  Germany,  of  which  three-fourths 
are  Protestant.  There  are  36  Universities  in  Germany,  19 
Protestant  and  17  Catholic,  while  the  Catholic  population  is 
double  the  Protestant.  No  reasonable  person,  says  Villers, 
will  doubt  that  the  Protestant  Universities  have  the  advan¬ 
tage  in  the  instruction  given.  It  will  not,  says  he,  be  thought 
very  inconsistent  to  say,  that  there  is  more  real  knowledge 
in  one  single  University,  such  as  Jena,  Halle  or  Gottingen, 
than  in  the  eight  Spanish  Universities  of  St.  Jago  de  Com- 
postella,  Alcala,  Orihuela,  &c.  The  Protestants  have  foun¬ 
ded  and  endowed  a  great  number  of  schools ;  because  their 
existence  depends  on  their  being  the  best  informed.  The 
Reformation  is  essentially  learned — it  received  its  impulse 
from  Science,  and  can  only  be  supported  by  Science — knowl¬ 
edge  is  an  affair  of  State  in  the  reformed  nations.  To 
the  Reformation,  the  young  of  that  day,  and  all  that  have 
followed  them,  and  all  that  shall  follow  us,  are  indebted  for 
the  mildest,  and  at  the  same  time,  the  most  efficacious  meth¬ 
ods  of  instruction. 

I  have  thus  considered  the  effects  of  the  Reformation,  on 
all  the  important  branches  of  learning:  and  it  is  impossible 
not  to  admit,  according  to  my  best  judgment ;  that  more  has 
been  done ,  in  three  centuries  by  the  Protestants,  in  the  pro¬ 
found  and  comprehensive,  the  exact,  rational,  and  liberal 
development ,  culture  and  application  of  every  valuable  de¬ 
partment  of  knowledge,  both  theoretical  and  practical,  with 
a  view  to  public  and  private  improvement,  than  has  been  done 
by  all  the  rest  of  the  world,  both  ancient  and  modern,  since 
the  days  of  Lycurgus. 

My  second  position  was,  that  the  principles  of  the  Refor¬ 
mation  have  become  the  focal  point  of  the  whole  circle  of 


35 


knowledge,  and  that,  by  their  powerful  and  harmonizing  in¬ 
fluence,  the  elements  of  anarchy  and  chaos  of  more  than 
twenty  centuries,  have  been  arranged  in  order,  at  once  no¬ 
vel  and  beautiful.  Perhaps,  I  might  be  content  to  refer  to 
all  that  has  been  already  said,  as  furnishing  the  amplest 
proofs  of  my  opinion  ;  but  it  is  indispensable  to  show  that 
this  sentiment  is  correct,  not  only  in  relation  to  the  past,  but 
also  in  relation  to  the  present  and  the  future. 

The  present  is  matter  of  fact :  and  may,  therefore,  be  safe¬ 
ly  left  to  the  proofs  already  offered,  in  regard  to  the  past. 
They  are  so  entirely  identified  in  causes  and  character,  and 
the  whole  present  state  of  the  reformed  nations  is  so  direct 
and  obvious  a  consequence  of  their  past  condition,  that  what¬ 
ever  has  been  stated  and  established  with  regard  to  the  past, 
may  be  assumed,  as  equally  true  of  the  present.  Our  at¬ 
tention,  therefore,  shall  be  confined  to  the  future  state  of 
Protestant  countries,  with  regard  to  Science,  in  the  most 
general  acceptation  of  the  term.  This,  then,  is  our  ques¬ 
tion — shall  Science,  hereafter,  compared  with  its  actual  con¬ 
dition,  be  retrograde,  stationary,  or  progressive  ? 

Considering  the  genius  of  government  and  the  state  of 
society ;  the  nature  and  objects  of  every  institution  ;  the 
liberal,  independent,  elevated  character  of  thinking  and  rea¬ 
soning,  of  public  spirit,  and  private  sentiment  :  together 
with  the  universal  anxiety  for  improvement,  which  pervades 
and  animates  every  department  of  political  and  civil,  of  re¬ 
ligious  and  philosophical,  of  social,  domestic  and  individual 
interests,  we  may  safely  affirm,  that  nothing  short  of  that 
power,  which  turned  back  the  shadow  on  the  dial  of  Ahaz, 
can  give  to  Protestant  communities,  a  retrograde  impulse. 
And,  under  the  sanction  of  the  same  principles  and  reason¬ 
ings,  we  may  conclude,  with  a  similar  confidence,  that  He 
only,  who  stayed  the  Sun  in  his  onward  course,  for  Moses 
and  Joshua,  is  able  to  suspend  the  advance  of  the  Protestant 
world,  in  its  career  of  improvement. 

The  Reformed  nations  will  then  go  forward,  and  our  in¬ 
quiry  is,  what  shall  be  the  character  of  their  progress  ? 
Judging  from  the  actual,  present  state  of  those  countries, 
we  hazard  nothing  in  affirming,  that,  the  departments  of 
knowledge  already  noticed,  will  continue  to  be  cultivated 
with  an  energy  and  enthusiasm,  every  way  commensurate 
with  the  history  of  the  past.  This  conviction  rests  on  the 
fact,  that  the  grand  results  of  the  Reformation,  are  in  their 
very  nature  immutable,  imperishable.  Let  us  review  them. 


36 


1st.  The  universal  spirit  of  investigation,  both  practical 
and  speculative,  both  public  and  private.  Such  a  spirit  never 
existed  before.  That,  which  prevailed  in  Greece  and  Rome, 
was  practically  unconnected  with  the  only  two  departments, 
which  could  have  given  depth,  solidity  and  breadth  to  its 
foundation,  or  durability  to  its  constitution:  viz.  religion 
and  political  philosophy.  Besides,  the  inquiries  of  the  an¬ 
cients,  with  few  exceptions,  were  restricted  to  theoretical 
matters  ;  and  employed  a  very  small  portion  of  the  commu¬ 
nity.  They  proudly  styled  the  rest  of  the  world — Barbari¬ 
ans — little  imagining,  that  many  of  those  barbarians,  would 
arise  at  a  future  day,  to  prove  that  Classic  Antiquity,  was 
never  blest  with  practical  wisdom,  in  religion  and  govern¬ 
ment,  in  political  economy  and  education.  The  spirit  of 
inquiry,  which  arose  out  of  the  progress  of  Christianity,  was 
likewise  extremely  limited.  “It  is  known  (says  Villers) 
that  the  fathers  of  the  Church,  who  exerted  every  resource 
of  their  minds,  in  the  controversy  on  tenets,  did  very  little, 
or  even  nothing,  for  the  moral  Sciences.”  The  investiga- 
ting  spirit  of  the  primitive  Church,  was  naturally,  we  may 
almost  say  necessarily,  limited  to  its  great  object,  as  a  reli¬ 
gious  Society — the  conversion  of  the  Gentile,  and  the  refu¬ 
tation  of  the  Heathen,  the  Jew  and  the  Heretic.  Pagan 
antiquity  had  its  Augustan  age  of  inquiry,  from  Thales  to 
Seneca  ;  but  it  perished.  The  ancient  Christian  world  had 
its  age  of  inquiry,  from  St.  Paul  to  Cyril  of  Alexandria  ; 
but  this  likewise  perished.  The  modern  world  still  enjoys 
its  age  of  inquiry  :  and,  notwithstanding  the  chances  and 
changes,  allotted  to  nations,  we  may  venture  to  predict,  that 
the  spirit  of  investigation,  created  in  the  age  of  the  Refor¬ 
mers,  shall  never  perish.  It  cannot  perish  ;  for  it  is  felt  to 
be  the  cause  of  God,  the  cause  of  the  people,  the  cause  of 
mankind,  the  cause  of  posterity.  It  is  eminently  practical ; 
it  is  universal.  By  this — were  given  to  the  Protestant  na¬ 
tions,  “  beauty  for  ashes,  the  oil  of  joy  for  mourning,  the 
garment  of  praise  for  the  spirit  of  heaviness.”  By  this, 
they  still  live,  move,  and  have  their  being.  It  lives  with 
us,  and  by  the  help  and  blessing  of  heaven,  it  shall  live  with 
our  children,  and  with  our  children’s  children.  By  this — 
our  ancestors  lived  for  their  God,  for  their  country,  for  their 
descendants.  By  this- — we,  their  offspring,  now  live  for  our 
God,  for  our  posterity,  for  our  country.  *®y  this — the  gen¬ 
erations  yet  unborn,  arising  each  in  his  appointed  season, 
shall  live  for  their  God  and  our  God,  for  their  country,  and 
their  children. 


37 


2dly.  The  second  grand  result  of  the  Reformation  is  to 
be  found  in  the  system  of  Education.  There  are  two  fea¬ 
tures  in  this  system,  which  distinguish  it,  from  that  of  all  oth¬ 
er  periods.  First,  it  is  universal,  in  theory  and  obligation  : 
and  it  is  undoubtedly  very  general,  in  point  of  fact.  A  de¬ 
termined,  unwavering  effort  is  continually  making,  in  every 
possible  form,  to  reduce  the  theory  of  the  scheme  to  matter 
of  fact.  The  time,  therefore,  must  come,  and  it  is  now  fast 
approaching,  when  every  community,  which  acknowledges 
the  political,  moral  and  social  principles  of  the  Reformers, 
shall  be  universally  educated.  The  second  feature  of  the 
Reformed  system  of  instruction  is,  that  sound  common  sense, 
practical  patriotism,  as  a  duty  to  God,  and  not  merely  to  the 
country,  the  business  of  life,  public,  social  and  private,  con¬ 
stitute  the  base,  on  which  the  edilice  rests.  Education  is  no 
longer  in  the  hands  of  the  Church,  or  the  schools  of  philos¬ 
ophy.  It  is  a  matter  of  national  'policy  :  an  affair  of  the 
people:  the  business  of  every  individual. 

3dly1*  The  third  grand  result  of  the  Reformation  is  prop¬ 
erly  a  consequence  of  the  preceding ;  but  has  become  a 
permanent  and  powerful  cause  of  security,  durability  and 
improvement  in  the  whole  system.  I  refer  to  the  diffusion 
of  knowledge.  Here,  as  in  the  case  of  education,  the  the¬ 
ory  and  obligation  are  universal,  and  the  practice  general : 
with  a  steady  approximation  to  the  actual  perfection  of  the 
theory.  And  this  perfection  is  in  a  course  of  daily  fulfil¬ 
ment,  not  only  from  the  constant  improvements  in  educa¬ 
tion,  but  from  the  universal  influence  of  the  press,  the  in¬ 
satiable  demand  for  practical  knowledge,  and  the  trans¬ 
action  of  all  business,  public,  social  and  private,  civil,  litera¬ 
ry  and  religious,  in  the  language  of  the  people.  Such  ed¬ 
ucation,  and  such  diffusion  of  knowledge,  were  unknown 
to  the  ancients,  and  even  to  the  moderns ;  until  the  prin¬ 
ciples  of  the  Reformation  had  remodeled  society  and  gov¬ 
ernment. 

4thly.  A  fourth  leading  result  of  the  Reformation  is  a 
distinguishing  feature  of  modern  society,  in  Protestant  coun¬ 
tries,  especially  in  our  day,  and  in  these  United  States  and 
England.  I  mean  the  universality  of  social  and  individual 
effort.  Formerly,  the  community  was  a  mere  bystander,  a 
mere  spectator,  as  to  all  that  was  going  on.  The  govern¬ 
ment,  a  few  ancient,  well-endowed  institutions,  and  a  hand¬ 
ful  of  individuals,  were  the  only  agents.  Now,  the  people 
are  every  thing,  and  do  every  thing,  through  the  medium  of 

4 


38 


a  vast  multitude  of  organized  associations,  religious  and  be¬ 
nevolent,  political,  civil  and  literary,  commercial,  agricultu¬ 
ral  and  mechanical.  What  department  of  knowledge  or 
business  is  there,  indeed,  in  which  the  people  are  not  at 
once  the  final  and  the  efficient  cause,  from  the  country  Sun¬ 
day  school,  to  the  supreme  oecumenical  council  of  each  de¬ 
nomination  ;  from  the  village  society,  to  the  Parliament  of 
England,  or  the  Congress  at  Washington? 

5thly.  I  name,  as  another  most  important  result  of  the 
Reformation,  religious  liberty  and  equality.  In  our  country, 
the  theory  and  practice  are  perfect.  In  other  Protestant 
countries,  there  is  a  constant  tendency  and  a  well  directed 
effort,  towards  a  full  recognition  of  the  theory,  and  a  wise, 
discrete  application  of  it,  in  practice.  Success  must  crowTn 
the  efforts  of  these  resolute,  faithful  Reformers.  Universal 
toleration,  leaves  religion  where  it  ought  to  be,  in  the  hearts 
and  minds,  in  the  families  and  assemblies  of  the  people. 
Intolerance  is  the  apple  of  discord.  It  makes  religion  an 
engine  of  state,  an  affair  of  polemics,  a  fountain  of  bitter 
waters,  ever  overflowing  in  social  dissensions  and  jealousies. 

flthly.  I  shall  mention  only  one  more  leading  result  of 
the  Reformation.  It  is  the  system  of  popular  rights,  now 
so  well  understood  in  theory,  by  Protestant  nations ;  so 
firmly  established  by  the  practice  of  some  ;  so  anxiously  de¬ 
sired  and  labored  for  by  the  rest.  These  rights  depend  for 
their  security  and  duration,  on  the  investigating  spirit,  on 
education,  on  the  universal  diffusion  of  knowledge,  on  the 
system  of  social  effort,  and  on  religious  liberty  and  equality. 
But  these  popular  rights  have  now  acquired,  such  consis¬ 
tence  and  organization  ;  such  individuality  of  being,  and 
yet  such  universality  of  influence;  such  constitutional  cer- 

V  *• 

tainty,  and  such  depth  of  hold  on  the  interests  and  affections, 
on  the  sentiments  and  opinions  of  the  citizen  and  commu¬ 
nity,  that  they,  in  turn,  exert  an  agency  of  incalculable  pow¬ 
er  and  value,  on  every  possible  relation  of  man,  in  Christian, 
civilized  and  Republican  countries. 

Such  are  the  principles,  which  have  conferred  on  Protes¬ 
tant  communities,  in  my  judgment,  constitutional  durability, 
untiring  energy,  and  inextinguishable  enthusiasm,  in  the 
cause  of  improvement,  and  pre-eminently  in  the  cause  of 
Science,  in  its  noblest  and  most  comprehensive  meaning. 
Such  is  the  moral  machinery,  by  which  the  Reformation  has 
realized  in  Moral  Science,  the  thought  of  Archimedes;  for 
it  has  moved  the  world  of  living  men.  Such  the  principles, 


39 


which  suggested  to  Henry  of  Navarre,  and  to  the  grand 
pensioner  De  Witt,  the  conception  of  a  Supreme  Interna¬ 
tional  Tribunal :  and  if  it  ever  exist,  like  the  modern  law  of 
nations,  it  will  be  due  to  the  system  of  the  Reformers.  Such 
the  principles  which  have  enabled  them  to  found  the  only  Em¬ 
pire  of  thought,  free,  rational,  regulated,  that  ever  existed  : 
a  Protestant,  Confederate  Republic  of  opinion  and  feeling, 
unrivaled  in  public  and  private  liberyt,  intelligence,  and 
happiness. 

The  fortunes  of  this,  or  of  that  country  may  fluctuate. 
Public  calamities  may  embarrass  and  retard  the  progress  of 
one  or  another.  Usurpation  or  tyranny,  conquest  or  treason, 
may  oppress  and  trample  down  for  a  time,  different  members 
of  this  great  international  confederacy.  Man  may  have 
sworn  that  they  shall  perish,  and  that  no  day  of  national 
Resurrection  shall  ever  dawn  for  them.  But,  like  the  wit¬ 
nesses  in  the  Apocalypse,  that  died,  and  yet  lived,  they  shall 
arise,  and  live  again.  The  Angel,  that  hath  the  everlasting 
Gospel,  to  preach  unto  every  kindred  and  tongue,  and  peo¬ 
ple,  bears  testimony  that  the  spirit  of  life  shall  again  enter 
into  them. — Never,  indeed  shall  the  Reformation  be,  in  the 
language  of  Byron,  “the  Mother  of  Dead  Nations.”  Her 
children  shall  live  to  the  end  of  time. 

Our  country  is  the  youngest  child  in  the  family  of  Protes¬ 
tant  nations.  And,  when  we  contemplate  our  unexampled 
progress  in  freedom,  intelligence,  happiness  and  virtue,  may 
we  not  say,  that  the  Reformation,  like  Isaac  of  old,  has  giv¬ 
en  the  birthright  blessing  of  the  first  born  to  the  youngest? 
And  shall  we  ever  part  with  that  blessing,  the  blessing  of 
National  Independence ;  of  civil,  political  and  religious  lib¬ 
erty;  of  the  investigating  spirit;  of  universal  education  and 
knowledge;  of  a  free  press ;  of  individual  enterprise  and  so¬ 
cial  effort;  of  a  glorious  past,  and  a  still  more  glorious  future? 
No,  never! 

What  then  shall  be  our  destiny?  As  a  free  people,  it  is 
written  in  characters,  that  the  world  may  read,  from  the 
great  Lakes,  to  the  Gulf  of  Mexico,  from  the  Atlantic,  to 
the  Missouri.  As  an  educated ,  investigating,  practical  peo¬ 
ple,  it  is  recorded  in  letters  of  light,  on  the  countless  insti¬ 
tutions  for  social  and  individual  improvement,  that  bless  and 
adorn  our  land.  As  a  Christian  people,  it  stands  forth  in 
sculptured  language,  on  the  thousands  of  temples,  which 
flourish  side  by  side,  in  harmony  and  emulation,  within  our 
happy  borders.  As  a  peaceful  people,  it  is  registered,  as 


40 


with  the  pen  of  prophecy,  on  our  national,  social,  individual 
character;  on  our  sense  of  justice,  and  our  sentiments  of 
philanthropy;  on  our  consciences — as  Christians;  our  prin¬ 
ciples — as  Americans;  our  feelings— as  men.  As  a  free,  as 
an  educated,  as  a  Christian,  as  a  peaceful  people,  I  experi¬ 
ence  the  settled,  the  delightful  assurance,  that  our  country 
shall  live  to  the  end  of  time.  As  soon  would  I  believe,  that 
there  is  power  on  earth,  “to  pluck  up  the  iron-bound  shores 
of  New  England,  with  all  their  towns,  and  plant  them  on  the 
banks  of  the  Miami:” — As  soon  would  I  believe,  that  the 
commonalty  of  England  will  again  pass  under  the  iron  yoke 
of  the  feudal  system:  as  soon  would  I  believe,  that  the  good¬ 
ly  heritage  of  the  Pilgrims  can  ever  be  another  Sahara,  or 
that  the  pine  forest  of  the  South  can  become  the  land  of  the 
hill,  the  valley  and  the  brook,  as  to  believe  that  this  people 
shall  ever  cease  to  be  free,  educated,  Christian,  peaceful. 

Let  the  age  of  Miracles  return,  and  I  may  despair  of  the 
fortunes  of  my  country,  as  free,  educated,  Christian,  peace¬ 
ful.  Let  that  age  begin  with  the  day,  when  the  sons  of  God, 
shall  present  themselves  before  him,  and  Satan  shall  again 
be  permitted  to  lay  waste  the  patrimony,  and  smite  with 
Egyptian  plagues,  the  hearts  of  the  faithful.  Let  the  Arch¬ 
angel,  terrible  and  mighty,  though  fallen,  go  forth  to  hurl 
down  on  our  devoted  land,  the  tempest  of  his  wrath  and 
malice.  Let  him  afflict  us,  as  Job  was  smitten,  in  flocks 
and  herds,  in  children  and  person.  Such  trials  to  a  Chris¬ 
tian  people,  strengthen  faith,  and  animate  hope.  Such  trials 
blast  not  a  free  people,  with  the  paroxysms  of  despair;  but 
summon  forth  into  being,  the  unconquerable  energies  of  pa¬ 
triotism.  Such  trials  to  an  educated  people,  open  the  way 
to  hidden  springs  of  knowdedge  and  improvement.  Such 
trials  to  a  peaceful  people,  only  enhance  their  love  of  peace; 
for  the  grief-stricken  heart  flees  to  retirement  and  tranquil¬ 
lity.  At  the  overshadowings  of  such  afflictions,  I  should 
never  tremble  for- my  country,  much  less  should  I  despair; 
for  the  spirit  of  the  Martyr  and  Confessor  would  arise,  and 
shine,  more  and  more,  unto  the  perfect  day.  But  let  the 
arch  liend,  in  the  delirium  of  ferocious  malignity  and  ruth¬ 
less  envy,  strip  us  of  the  Religion  of  the  Reformers;  of  our 
freedom,  our  education,  our  love  of  peace.  Let  him  erase 
from  our  memory,  the  recollections  of  a  free  and  noble  an¬ 
cestry,  the  prospect  of  a  future,  enriched  and  endeared  by 
all  that  is  precious  in  glory*  and  lovely  in  virtue.  Let  him. 
sweep  from  our  land,  as  with  the  besom  of  destruction,  the 


41 


Temples  of  the  Most  High,  the  seats  of  Science,  the  Courts 
of  Justice,  and  the  Halls  of  Legislation.  Let  the  palsy  o£ 
death  rest  on  the  tongue  of  the  Priest  and  Teacher,  of  the 
Orator,  the  Patriot,  the  Statesman.  Let  the  Angel  of  peace 
walk  no  more  abroad,  through  all  our  borders,  dispensing 
the  mild  blessings  of  national  tranquillity,  and  scattering 
the  treasures  of  her  love,  by  the  fireside  of  home,  and  in 
the  circles  of  friendship.  Let  such  a  day  come,  and  the 
blackness  of  despair  shall  be  our  portion.  Then,  indeed, 
would  be  fulfilled  in  us,  the  visions  of  prophecy.  “Let  all 
the  inhabitants  of  the  land  tremble,  in  the  day  of  darkness 
and  of  gloominess,  of  clouds  and  of  thick  darkness.”  “I 
will  cause  the  sun  to  go  down  at  noon,  and  I  will  darken 
the  earth  in  a  clear  day;  and  I  will  turn  your  feasts  into 
mourning,  and  all  your  songs  into  lamentation  and  I  will 
make  it,  as  the  mourning  of  an  only  son.”  But  thanks  be 
to  God,  faith  believes  and  hope  rejoices,  that  such  a  day  will 
never  come  for  us.  The  mind  holds  fast  the  conviction,  the 
heart  cleaves  to  the  persuasion,  that  we  shall  never  be  other¬ 
wise  than  free,  educated,  Christian,  peaceful. 

But  what  shall  be  our  destiny  in  Science  and  Literature? 
Shall  foreigners  be  the  Historians  and  Philosophers,  the 
Orators  and  Poets,  to  record  our  achievements,  analyze  our 
institutions,  and  consecrate  our  glory?  Shall  Cyprus  send 
us  a  Davila,  and  Germany  a  Schiller?  Shall  Switzerland 
lend  us  another  De  Lol me,  and  France  another  Mably? 
Shall  English  eloquence  speak  our  praise  from  the  lips  of 
another  Brougham,  another  McIntosh,  another  Erskine? 
Shall  some  future  Childe  Harold  go  forth  on  his  pilgrimage 
of  Poetry,  to  the  Black  Gates  of  the  Mountains,  the  Natu¬ 
ral  Bridge,  the  Highlands,  and  the  Falls  of  Niagara?  The 
language  of  Guicciardini  may  record  our  history,  in  the 
volumes  of  Botta.  The  French  may  read  our  Constitution, 
in  the  pages  of  Mably.  England  may  bear  our  praise,  in 
the  eloquence  of  Fox;  and  the  Emerald  Isle,  in  the  verses 
of  Berkeley.  But  America  shall  yet  he  honored  and  adorn¬ 
ed  by  such  Historians  as  Robertson  and  Hume;  such  Phi¬ 
losophers  as  Newton  and  Smith;  such  Orators  as  Burke  and 
Chatham;  such  Poets  as  Milton  and  Collins.  Doubtless, 
the  proud  European,  ignorant  of  what  we  are,  and,  there¬ 
fore,  blind  to  what  we  maybe,  would  turn  with  the  smile  of 
incredulity,  or  the  frown  of  contempt,  from  such  anticipa¬ 
tions.  But,  shall  the  American  shrink  away,  timid  and  in¬ 
credulous,  from  such  a  prospect?  Shall  he  not  rather  look 

4* 


42 


with  the  eye  of  experience  on  the  past  and  the  present,  and 
with  the  eye  of  confiding  faith  and  ardent  expectation  on  the 
future?  The  people  of  this  day  may  gaze,  with  doubt  and 
trembling,  at  the  fortunes  of  Science  and  Literature,  in  the 
after  ages  of  our  country;  but  those,  who  shall  cross  the 
threshold  of  the  second  century  of  our  national  existence, 
will  look  with  gratitude  on  the  past,  with  rejoicing  on  the 
present,  and  with  the  energy  and  enthusiasm  of  a  prophet’s 
hope,  on  the  future. 

Let  us  pause  and  reflect  on  the  reasonableness  of  this  be¬ 
lief;  for  that  it  is  reasonable,  is,  in  my  opinion,  susceptible 
of  demonstration.  My  proofs  are  gathered  from  three  re¬ 
marks. 

First — The  moderns,  to  say  nothing  more,  have  shown 
themselves,  not  at  all  inferior  to  antiquity,  in  power  and  ori¬ 
ginality,  in  variety  and  felicity  of  talent.  Indeed,  Newton 
and  Leibnitz,  Locke,  Butler  and  Bacon,  Chatham  and  Burke, 
Milton  and  Shakspeare,  Linnaeus,  Buflbn  and  Lavoisier,  are 
unequaled  by  any  of  the  ancients.  Grant  that  Hume,  Rob¬ 
ertson  and  Gibbon,  are  not  the  rivals  in  style  of  Thucydides 
and  Herodotus,  of  Livy  and  Sallust,  and  that  they  are  not, 
is  due  to  the  language  and  not  to  the  author ;  yet  those  are 
every  way  superior  to  these ,  in  all  that  constitutes  the  high¬ 
est  value  of  history.  Bossuet,  Bourdaloue  and  Massillon, 
Pitt,  Sheridan,  Fox,  Erskine  and  Canning,  fear  no  compari¬ 
son,  if  liberal  and  candid,  with  Demosthenes,  Pericles,  Iso¬ 
crates  and  Cicero.  Schlegel  has  ranked  Shakspeare  above 
all  the  dramatists  of  antiquity;  while  the  critical  judgment 
and  accomplished  taste  of  the  Edinburgh  Review,  has  styled 
Milton,  “the  first  of  poets.”  To  say  no  more,  by  way  of 
comparison,  though  the  parallel  might  be  advantageously 
pursued,  let  us  remark,  how  much  has  been  done  by  the 
moderns,  almost  wholly  within  the  last  three  centuries,  in 
Art  and  Science,  without  any  or  scarcely  any  model,  amomr 
the  ancients.  The  compass,  gunpowder,  paper,  printing, 
engraving,  and  oil  painting;  the  whole  department  of  navi¬ 
gation,  including  ship  building;  the  system  of  modern  tac¬ 
tics  by  land  and  by  sea,  of  modern  commerce,  political  econ¬ 
omy  and  banking;  algebra,  fluxions,  and  the  sublime  works  * 
of  Newton  and  La  Place;  anatomy  and  surgery;  chemistry, 
electricity,  magnetism  and  botany;  the  telescope  and  micro¬ 
scope;  the  time-piece,  the  air-pump,  the  steam-engine  and 
galvanism;  the  true  theory  and  practice  of  government;  the 
division  and  subordination  of  power;  the  principles  of  evi- 


43 


l 


deuce  and  trial ;  diplomacy,  the  balance  of  power  and  the 
law  of  nations  ;  the  history  of  man,  of  arts  and  sciences, 
and  of  literature  ;  philology  and  the  philosophy  of  history ; 
and  lastly,  a  nobler  and  better  scheme  of  morals,  and  a  pro* 
found,  rational  and  comprehensive  theology — all  these  and 
numberless  other  inventions,  discoveries,  and  improvements, 
are  the  work  of  the  modern  world.  Whenever  that  world 
shall  judge  boldly ,  independently ,  candidly,  liberally,  the  de¬ 
cision  must  be  in  favor  of  the  masters  in  Literature  and 
Science ,  who  have  arisen  since  the  15 th  century.  Whether 
in  abstruse  and  comprehensive,  or  in  refined  and  elegant 
speculation  ;  in  profound,  energetic,  logical  reasoning ;  in 
powerful,  commanding,  persuasive  eloquence  ;  in  the  intel¬ 
lectual  and  imaginative  poetry,  in  the  descriptive  and  pa¬ 
thetic  ;  in  practical  wisdom,  moral,  international,  or  politi¬ 
cal,  civil,  social  or  domestic  ;  in  those  arts,  which  employ, 
while  they  improve  and  bless  the  people;  in  a  word,  in  all 
that  makes  man  industrious  and  useful,  virtuous  and  happy, 
and  prepares  him  for  the  service  of  God,  of  his  fellow  men 
and  of  posterity — if,  with  a  view  to  these  things,  we  contem¬ 
plate  the  great  men,  who  have  arisen  since  the  year  1500, 
we  must  acknowledge  them,  unrivaled  by  the  ancients.  This 
is  my  creed,  I  glory  in  it:  and  this,  1  speak  it  with  trium¬ 
phant  confidence,  this,  before  the  close  of  the  19th  century, 
will  be  the  creed  of  my  country. 

Secondly- — If  then  the  moderns  thus  rank  in  a  comparison 
with  antiquity,  if  there  never  has  been,  since  the  Reforma¬ 
tion,  a  deficiency  of  talents,  in  any  department  of  Science 
and  Art,  of  Literature  and  Knowledge;  what  reason  have 
we  to  fear,  that  the  time  will  ever  come,  when  such  a  defi¬ 
ciency  shall  exist  ?  For  myself,  I  cling  with  the  energy  and 
enthusiasm  of  religion,  philanthropy,  and  patriotism,  to  the 
belief,  that  such  a  period  shall  never  exist.  “  While  the 
earth  remaineth,  while  seed-time  and  harvest,  and  cold  and 
heat,  and  summer,  and  winter,  and  day  and  night,  shall  not 
cease,”  I  believe  that  the  human  mind  shall  never  again  be 
enslaved;  that  the  Protestant  nations  shall  never  again  sit 
in  darkness;  that  the  bright  career  of  improvement,  begun 
;  by  the  Reformation,  shall  never  terminate  ;  till  all  the  na¬ 
tions  shall  be  gathered  into  the  fold  of  the  one  Shepherd, 
and  all  sects  shall  be  embosomed,  in  the  holy  Sanctuary  of 
the  Millenial  Church. — Then  shall  the  triumph  of  the  prin¬ 
ciples  of  the  Reformation  be  complete.  Then  shall  the 
Christian  religion  have  become,  the  only  standard  of  public 


44 


and  private  conduct.  Then  shall  the  New  Testament  have 
established  its  dominion  every  where,  substantially  and  prac¬ 
tically,  as  the  only  fountain  of  all  rights,  international,  civil 
and  social,  as  the  moral  constitution  of  a  world  of  nations . 

Thirdly — My  last  remark  relates  to  ourselves.  If  the  ex¬ 
pectations  of  Protestant  countries,  individually,  and  above 
all  as  a  community,  be  thus  bright,  what  hopes  of  future 
excellence  in  Science  and  Literature,  may  not  our  country 
reasonably  indulge?  I  answer  a  more  glorious  hope  than 
any  other  people,  that  ever  lived.  In  the  daily  progress, 
even  “  from  rise  of  morn,  to  set  of  sun,”  of  popular  educa¬ 
tion,  of  individual  usefulness,  of  social  blessings,  of  public 
happiness;  in  all  the  materials  of  national  power  and  ag¬ 
grandizement  ;  in  the  prospect  of  an  influence  over  the  for¬ 
tunes  of  the  world,  more  wise,  more  moral,  more  command¬ 
ing,  than  ever  state  enjoyed ;  in  all  that  invests  a  people, 
with  the  authority  and  majesty,  the  beauty  and  attractive¬ 
ness  of  virtue  and  justice,  of  wisdom  and  knowledge  ;  I 
know  that  this  Union  lias  no  rival,  among  the  nations,  an¬ 
cient  or  modern.  And  shall  not  we,  in  like  manner,  surpass 
them,  in  Science  and  Literature  and  Art?  We  may  dispar¬ 
age  ourselves,  as  the  timidity  of  Domenichino,  and  the  hu¬ 
mility  of  Newton  undervalued  their  own  genius.  Our  co¬ 
temporaries  in  the  great  school  for  the  education  of  States, 
instituted  by  the  Reformers,  may  contemn  us,  even  as  the  fel¬ 
low-students  of  the  Italian  painter  and  of  the  English  phi¬ 
losopher,  ridiculed  and  despised  them.  But  the  great  mas¬ 
ters  of  the  school  of  the  Reformers,  in  our  day,  in  our  own, 
as  well  as  in  other  countries,  already  anticipate  for  these 
United  States,  a  destiny  more  glorious  and  happy,  than  the 
world  has  ever  witnessed.  And  well  may  they  predict  such 
fortunes  for  America,  when,  besides  all  that  constitutes  us 
the  flrst  of  free,  educated,  Christian,  peaceful  States,  we  en¬ 
joy  advantages,  even  in  relation  to  Science,  Literature  and 
Art,  such  as  no  other  people  ever  possessed.  We  have  laid 
the  foundations  of  improvement  in  all  knowledge,  broader 
and  deeper,  than  ever  people  did.  In  all  other  nations, 
these  have  been  the  result  of  accident  and  violence,  of  sin¬ 
gular  and  often  fortuitous  occurrences  ;  but,  with  us,  they 
are  the  fruits  of  system  in  choice,  and  concentration  in  ef¬ 
fort.  In  other  nations,  the  monarch,  the  statesman,  the  phi¬ 
losopher,  the  patron,  has  labored  almost  single-handed  ;  but 
with  us,  the  People  have  arisen  as  one  Man,  to  lay  these 
foundations,  in  the  fear  of  God,  and  in  the  presence  of  the 


45 


world.  Besides  the  privilege,  that  we  commenced  even 
our  colonial  existence,  with  the  principles  of  the  Reformers, 
and,  that  they  have  grown  with  our  growth,  and  strength¬ 
ened  with  our  strength,  we  enjoy  a  further  advantage,  con¬ 
sequent  on  the  triumph  of  the  Reformation.  The  whole 
body  of  British  Literature,  more  profound  in  Science,  more 
sublime  in  Genius,  and  more  accomplished  in  Taste :  more 
substantial,  useful,  rational  and  various  than  that,  which  any 
other  people  has  ever  produced,  constitutes  the  basis  of  our 
structure.  And,  as  the  scholars  of  the  British  Isles  have 
built  on  the  foundations  of  Classic  antiquity,  an  edifice  more 
perfect  in  majesty  and  loveliness,  than  the  fairy  temple  of 
Greece,  so,  shall  our  America  raise,  on  the  foundations  of 
English  Literature,  a  structure  more  admirable  in  “the  subr 
lime,  the  wonderful,  the  fair,”  than  poet’s  fancy  has  ever 
imaged  forth. 

In  every  department  of  knowledge ,  whether  theoretical  or 
practical,  where  thinking  and  reasoning  are  the  means 
and  the  criterion  of  excellence,  our  country  must,  if  there 

BE  TRUTH  AND  POWER  IN  THE  PRINCIPLES  OF  THE  REF¬ 
ORMATION,  surpass  every  people  that  ever  existed .  I  fear 
not  the  great  names  of  Archimedes,  Aristotle,  and  Pla¬ 
to,  of  Demosthenes  and  Cicero,  of  Tacitus  and  Thucy¬ 
dides.  I  know  that  we  must  excel  them.  I  fear  not 
the  greater  names  of  Bacon  and  Newton,  of  Locke,  But¬ 
ler,  Hume  and  Robertson,  of  Chatham,  Burke  and  Pitt'., 
I  know  that  we  shall  surpass  them  also.  The  landmarks  of 
human  excellence  seemed  to  have  been  set,  as  for  an  eter¬ 
nal  state  of  Man,  when  Archimedes,  Aristotle  and  Plato, 
Thucydides  and  Demosthenes  constructed  the  noble  edifice 
of  ancient  history,  philosophy  and  eloquence.  But  greater 
men  than  these  have  arisen,  and  built  anew  the  Holy  City 
of  knowledge,  placing  its  foundations  amidst  a  better  state 
of  society,  on  the  double  bases  of  the  Classic  and  Christian 
systems.  We  have  appeared  in  our  turn,  and  the  structures 
of  former  ages,  and  of  other  nations,  have  become  the  ba¬ 
sis  of  ours.  Instead,  therefore,  of  despairing,  let  us-  feel 
the  strongest  assurance,  that  the  present  day  is  to  our  peo¬ 
ple,  as  it  were  hut  the  primary  school  of  education :  and 
that  “eye  hath  not  seen,  nor  ear  heard,  neither  hath  k  en¬ 
tered  into  the  heart  of  Man  to  conceive”  the  honors*  in 
Science  and  Literature,  reserved  for  us.  I  know  that  hun¬ 
dreds,  perhaps  thousands,  will  regard  these  sentiments,  as 
visionary  in  thought,  and  enthusiatic  in  feeling.  But  I 
would  not  exchange  such  delightful  anticipations  of  my 


46 


country’s  glory,  for  the  timidity  of  the  awe-stricken  wor¬ 
shiper,  either  of  Antiquity,  or  of  that  European  Literature, 
whose  laurels  spring  from  the  very  principles,  which  we  are 
cultivating,  with  more  energy,  assiduity  and  ardor  than  all 
other  nations. 

Why  did  Grecian  surpass  Roman  Literature,  in  all  the 
constituent  excellencies  of  originality,  energy  and  richness, 
of  sublimity,  beauty,  and  variety  ?  To  what  causes  shall  we 
ascribe  this  superiority,  but  to  the  freedom  and  power 
of  thought  ?  And  whence  did  these  arise,  but  from  the 
popular  institutions  of  Greece,  from  the  mutual  action  and 
re-action,  the  national  pride,  and  emulation,  which  influ¬ 
enced  individuals  and  the  sister  States  of  the  same  political 
neighborhood  ?  And  do  we  not  see,  moreover,  that  the  Lit¬ 
erature  of  Greece  was  the  child  of  her  prime,  whilst  power, 
and  glory,  and  liberty  flourished ;  but  the  Augustan  age  of 
Rome  was  the  offspring  of  her  declining  years,  when  the 
republic  had  perished,  in  form  as  well  as  in  soul  ?  Why  did 
Italy  excel  Spain,  in  the  same  characteristics  of  literary 
merit?  Why  is  there  a  force,  a  beauty,  a  variety,  an  origin¬ 
ality  of  genius  in  the  Fine  Arts  and  in  poetry,  in  Philoso¬ 
phy  and  History,  which  are  unrivaled  by  the  Spaniards,  em¬ 
inent  as  they  are?  Do  we  not  trace  the  efficient  causes,  in 
that  spirit,  which  once  animated  Venice  and  Genoa*  Rome 
and  Florence,  and  many  of  the  small  principalities  in  the 
North  of  Italy?  Do  we  not  discover  them  in  the  national 
pride  and  emulation  of  independent  princes  ;  in  the  compar¬ 
ative  freedom,  activity,  boldness  and  enterprize,  which  mark¬ 
ed  the  Italian  people,  at  the  jubilee  of  their  literary  glory? 
Why  have  the  writers  of  Germany  been  superior  to  their  gay 
and  gallant  neighbors  of  La  Belle  France,  in  the  philosophical 
spirit,  in  the  inventions  of  original  thinking,  though  not  in 
the  graces  of  the  artist ;  in  the  profound  investigation  of 
principles,  though  not  in  the  critical  application  of  rules ; 
in  various,  solid  and  valuable  learning ;  in  the  energy  and 
enthusiasm,  with  which  they  have  studied  Man,  whether  as 
the  subject  of  Religion  or  the  end  of  civil  society ;  wheth¬ 
er  as  the  object  of  philosophy,  history  or  poetry  ?  Shall  we 
not  assign  as  adequate  causes,  that  the  German  States  were 
the  Patriarchal  family  of  the  Reformation  ;  that  the  manner 
and  habit,  the  love  and  obligation  of  intense  study,  and 
sound  erudition,  have  been  the  common  inheritance  of  their 
Universities:  And  that  the  character  of  their  state  of  soci¬ 
ety,  and  political  arrangements,  has  imparted  more  of  na- 


47 


lure,  energy  and  individuality,  and,  if  I  may  venture  the 
expression,  more  of  romantic  and  picturesque  beauty  to 
their  Literature  !  Why,  indeed,  have  the  Protestants  of 
Germany  left  far  behind  them,  in  the  Olympic  Games  of 
Science  and  Art,  their  brethren  of  the  same  national  house¬ 
hold,  if  it  be  not,  that  causes  of  peculiar  force,  of  flexible 
and  diversified  character,  have  exerted  a  commanding  influ¬ 
ence  over  the  fortunes  of  the  one,  but  have  left  untouched 
the  destinies  of  the  other  ?  Why  has  Catholic  France  ex¬ 
celled  Catholic  Spain,  in  genius  and  taste,  in  literature  and 
knowledge,  in  philosophy  and  history,  in  the  theory  and 
practice  both  of  Arts  and  Sciences?  Was  it  not  chiefly, 
because  the  power  and  intelligence,  the  learning  and  enter- 
prize  of  the  Protestant  party,  though  they  had  failed  to  re¬ 
form  France  either  in  Church  or  in  State,  yet  contributed 
pre-eminently  to  that  warfare  of  minds  and  feelings,  of 
thinking  and  reasoning,  of  opinions  and  sentiments,  which 
made  her  emphatically  Protestant  in  science  and  lit¬ 
erature? 

Why,  in  fine,  have  the  British  Isles  excelled  the  North 
and  the  South,  the  Middle  and  the  West  of  Europe,  in  depth, 
comprehensiveness,  and  power  of  thought ;  in  political  Sci¬ 
ence,  both  practical  and  speculative  ;  in  all  that  regards  the 
best  interests  of  Man,  as  to  religion,  society  and  government; 
in  the  knowledge  of  human  nature,  individual  and  social ; 
in  the  intellectual  and  imaginative  sublime,  whether  of  phi¬ 
losophy,  eloquence  or  poetry  ;  in  a  profound  moral  sympathy 
with  the  visible  and  invisible  world  ;  and  in  a  beauty  and 
pathos,  which  invest  the  writings  of  the  Orator,  Novelist 
and  Poet,  with  an  air  of  peculiar  majesty,  richness,  simpli¬ 
city  and  taste?  What  cause  shall  we  assign  for  these  phe¬ 
nomena,  hut  the  power  of  study,  the  freedom  of  thought,  and 
the  liberty,  that  lives  and  moves  in  their  institutions?  And 
why,  did  British  Literature,  during  the  reign  of  the  third 
George,  ascend  the  heights  of  fame,  with  a  step,  so  bold  and 
free  ;  with  an  air  of  such  elegance,  dignity,  and  grace  ? 
Why  did  her  authors  so  pre-eminently  excel  in  originality 
and  variety :  in  reasoning,  eloquence,  and  the  knowledge  of 
principles,  theoretical  and  practical ;  in  the  power  of  thought, 
comprehensive,  profound  and  acute  ;  in  sublimity  and  beau¬ 
ty  ;  in  pathos,  splendor,  and  richness  ?  Shall  we  not  re¬ 
cognize,  in  our  day,  the  mysterious  agency,  the  uncontrolla¬ 
ble  working  of  causes,  analogous  to  those,  which  created 
the  gigantic  literature  of  the  age  of  Elizabeth?  The  Re- 


48 


formation  was  the  well-spring  of  thought  and  principles,  at 
that  period.  Our  Revolution  of  ’76,  is  the  fountain  of  liv¬ 
ing  waters  now.  The  war  of  life  and  death,  waged  by  Philip 
the  Second  gave  to  the  whole  nation,  unexampled  concentra¬ 
tion  of  effort,  enthusiasm  of  sentiment,  and  fixedness  of 
purpose ;  and  an  intensity  of  feeling,  endued  with  all  the 
holiness  of  martyrdom,  all  the  self-devotion  of  patriotism, 
and  all  the  energy  of  passion.  And  who  can  deny,  that 
when  the  fountains  of  the  great  deep  of  the  Moral  world, 
were  broken  up  by  the  French  Revolution,  a  mightier  pow¬ 
er  swayed  British  minds,  profounder  emotions  swelled  Brit¬ 
ish  hearts,  and  a  spirit,  unrivaled  in  decision  of  character, 
variety  of  resource,  loftiness  of  motive,  and  inextinguisha¬ 
ble  ardor  kindled  alike  in  the  Prince  and  the  People,  in  the 
Warrior,  the  Statesman,  and  the  Orator,  in  the  Novelist  and 
the  Poet  ? 

What,  though  my  country  may  never  produce  a  Homer 
or  a  Virgil,  a  Phidias,  or  an  Apelles  ? — What,  though  Mi¬ 
chael  Angelo  and  Raphael,  Tasso  and  Shakspeare  may  never 
have  a  rival  in  our  land  ;  yet  have  we  already  brought  forth 
men,  greater  and  better,  wiser  and  more  valuable,  than  the 
Poet,  the  Painter,  the  Statuary,  and  the  Architect.  Even 
at  this  day,  have  we  done  more  for  the  solid,  permanent,  ra¬ 
tional  happiness  of  man,  than  all  the  Artists,  that  ever  lived. 
One  citizen,  the  fruit  and  example  of  institutions,  virtuous, 
benevolent  and  peaceful,  wise  and  free,  is  worth  more  to  his 
family,  his  social  circle,  his  country,  than  the  clouds  of  Aris¬ 
tophanes,  the  group  of  the  Rhodian  Sculptors,  or  the  trans¬ 
figuration  of  Raphael.  If  the  sons  of  Cornelia  were  her 
jewels,  each  citizen,  free,  educated,  happy,  is  to  America  a 
pearl  above  all  price. 

The  time  is  fast  coming,  when  the  wide-spread  influence 
of  moral  wisdom,  and  of  instructed  common  sense,  shall  as¬ 
sign  to  Poetry  and  the  Fine  Arts,  a  rank  far  below  that, 
which  they  have  held,  from  a  singular  concurrence  of  cir¬ 
cumstances,  in  the  judgment  of  the  world.  When  this  con¬ 
summation  shall  have  been  fulfilled,  the  Poet  and  the  Artist, 
however  eminent,  shall  then  be  classed  far,  very  far  below 
the  Statesman  and  Orator,  the  Philosopher  and  Historian. 
But  let  me  curb  the  patriot  feeling,  which  hurries  me  on¬ 
ward,  from  flight  to  flight,  in  contemplating  the  rich  inheri¬ 
tance  of  our  children,  the  glorious  destiny  of  our  country. 
Let  me  then  pause,  and  gather  up  the  moral,  as  it  were,  of 
all  that  has  been  said. 


49 


The  age  of  the  American  Revolution  is  to  the  rights  of 
Man,  what  the  age  of  the  Reformers  was  to  his  duties. 
This,  republished  the  true  principles  of  Christian  liberty, 
obligation  and  happiness — that  of  natural  right,  of  political 
and  civil  freedom.  The  Reformation  of  Luther  laid  the 
foundation  of  the  rights  of  Man  in  Society.  The  Revolu¬ 
tion  of  1776  finished  the  superstructure  of  Religious  Lib¬ 
erty. — The  principles  of  the  Protestant  epoch  remodeled 
the  Church — those  of  the  American  tera — Society  and  Gov¬ 
ernment.  Daughters  of  the  same  divine  parent,  the  Reli¬ 
gion  of  the  Bible,  they  have  founded  a  new  family  among 
the  nations.  Whilst  all  Europe  trembled,  as  with  an  earth¬ 
quake,  amidst  the  convulsions  of  the  thirty  years’  war,  the 
foundations  of  this  new  family  were  laid  at  Jamestown  and 
Plymouth.  Here,  on  these  Western  shores,  savage  and  in¬ 
hospitable,  the  infant  state  was  born,  unnoticed  and  unknown, 
like  the  child  in  Revelations,  that  was  hidden  in  the  wilder¬ 
ness.  Many  a  wild  torrent  of  Indian  massacre  swept  over 
our  childhood ;  and  left  behind  it  the  desolate  pathway  of 
the  whirlwind.  Many  a  mountain  wave  from  the  battle¬ 
fields  of  Europe  rushed  across  the  Atlantic ;  and  garments 
rolled  in  blood  were  the  portion  of  our  youth.  As  the  prime 
of  life  approached,  the  children  of  the  outcast  and  wander¬ 
er  arose,  and  fought  on  their  own  soil,  by  the  side,  and  in 
the  cause  of  the  parent  nation.  The  prime  of  life  came,  and 
the  principles  of  the  Reformation  taught  them,  that  Inde¬ 
pendence  was  a  right  and  a  duty,  when  civil  and  political 
liberty  was  invaded.  The  Gordian  knot  of  colonial  obedi¬ 
ence  wTas  severed  :  a  fierce  struggle  for  the  mastery  ensued: 
and  it  pleased  the  Almighty,  that  the  victory  should  be  ours. 
That  victory  was  a  consequence,  however  remote — a  tri¬ 
umph,  however  unlooked  for,  of  the  Reformation. 

The  spirit  of  inquiry,  first  principles,  thinking,  reasoning, 
were  the  very  essence,  the  genius  of  the  Reformation,  in 
the  age  of  Luther.  The  same  were  the  essence,  the  genius 
of  the  Revolution,  under  Washington.  The  Protestant  na¬ 
tions  have  surpassed  all  the  rest  of  the  European  family  in 
the  depth  and  comprehensiveness,  in  the  sublimity  and  beau¬ 
ty,  in  the  richness  and  variety  of  their  Literature  and  Science. 
Britain,  the  guardian  angel  of  the  liberty  of  Europe,  the  van¬ 
guard  of  civilization  and  freedom  in  the  Old  W orld, — 


5 


50 


“  She,  in  the  soul  of  Man,  her  better  wealth, 

“  The  richest :  Nature’s  noblest  produce,  she 
“The  immortal  mind  in  perfect  height  and  strength, 

“  Bears  with  a  prodigal  opulence.” 

And  we,  tlie  only  offspring  nation  ever  bore,  worthy  of  such 
an  ancestry,  we  must  not,  we  cannot,  we  shall  not  rest  sat¬ 
isfied,  with  inferiority  to  English  fame,  in  Science  and  Lit¬ 
erature.  The  spirit  of  inquiry,  first  principles,  thought, 
reasoning,  these  are  the  causes,  which,  under  circumstances 
singularly  felicitous,  have  made  her  in  power  and  glory,  in 
wisdom  and  virtue,  in  wealth,  happiness,  freedom  and 
knowledge,  the  greatest  of  European  States,  whether  ancient 
or  modern.  And  the  same  causes  shall  enable  us,  still  more 
fortunate  in  situation,  at  our  appointed  day  of  meridian  ex¬ 
cellence,  to  ascend  a  loftier  hight  of  power  and  glory,  of 
wisdom  and  virtue,  of  wealth,  happiness,  freedom,  and 
knowledge,  than  England  has  ever  attained.  She  has  ac¬ 
complished  all,  that  a  European  people,  subjects  of  a  limited 
monarchy,  can  attain,  under  the  transforming,  regenerating 
influence  of  the  Reformation.  She  is  the  Rome  of  the 
Modern  World,  but  has  far  excelled  the  Imperial  Republic 
of  Antiquity.  We  shall  accomplish  still  more,  in  effecting 
all,  that  an  American  people,  citizens  of  a  confederacy  of 
Republics  can  perform,  under  the  combined  influence  of  the 
Reformation  and  of  our  Revolution.  We  shall  be  the 
Greece  of  the  Modern  World,  unrivaled  by  the  Literature 
of  three  thousand  years.  All,  indeed  that  the  system  of  the 
Reformers  can  bring  to  pass,  our  country,  the  only  holy 
land  of  Religious  liberty,  the  only  promised  land  of  politi¬ 
cal  freedom,  shall  assuredly  accomplish.  Then  shall  our 
country  be — emphatically,  pre-eminently — the  empire  of 

MIND,  THE  REPUBLIC  OF  LETTERS. 


51 


NOTES. 


Note  A.  p.  15. 

About  the  time,  when  the  above  was  written,  the  Hon.  Judge  Story 
was  delivering,  before  the  Phi  Beta  Kappa  of  Harvard,  his  oration,  in 
which  he  applauds  so  tastefully,  and  recommends  so  zealously,  classical 
Literature.  In  that  interesting  composition,  the  learned  and  eloquent 
author  speaks  of  “  those  finished  histories,  which  still  enlighten  and  in¬ 
struct  governments,  in  their  duty  and  their  destiny.”  This  sentiment 
awakened  surprise,  and  led  to  a  reconsideration  of  the  opinion,  expressed 
in  the  text.  That  opinion,  however,  after  mature  reflection,  has  been  re¬ 
tained,  with  a  firm  belief,  that  it  is  a  just  estimate  of  the  value  of  ancient 
authors,  whether  political  or  historical,  as  standards  for  modern  nations. 
The  governments  of  Greece  and  Rome  (to  these  United  States  especial¬ 
ly)  are,  like  heathenism  compared  with  Christian  morals — beacons  to 
warn,  not  guides  to  instruct. .  They  exhibit  the  crimes  and  follies  of 
others :  but  cannot  teach  us  our  duty,  much  less  our  destiny.  Gov¬ 
ernment  and  society,  in  ancient  times,  differed  so  exceedingly  from  gov¬ 
ernment  and  society  in  modern  days,  and  especially  in  our  country,  that 
ancient  history  (above  all,  as  composed  by  ancient  historians)  is  matter 
of  curiosity,  rather  than  of  instruction.  The  history  of  England  (to 
say  nothing  of  the  history  of  our  own  country)  is  worth  more  to  us,  as 
a  text  book  of  knowledge  and  duty,  than  the  whole  body  of  ancient  his¬ 
tory.  Besides,  the  latter  is  eminently  deficient  in  Philosophy,  in  a  knowl¬ 
edge  of  the  human  nature  of  nations,  and  in  political  economy  ;  and  is  in 
a  remarkable  degree,  the  historical  biography  of  a  series  of  individuals, 
rather  than  the  history  of  societies.  It  is,  moreover,  conspicuously  the 
record  of  tyranny  and  oppression,  of  ignorance  and  folly,  of  treachery 
and  weakness,  whether  the  government,  were  the  despotism  of  Persia,  or 
the  Democracy  of  Athens;  the  Oligarchy  of  Sparta,  or  the  Aristocracy 
of  Rome.  In  a  word,  ancient  history  may  be  set  before  the  youthful 
American,  as  the  Spartans  exhibited  intoxicated  slaves,  before  their 
children :  not  as  models  of  duty,  but  as  examples  to  shock  and  disgust. 
Whilst  the  American  shall  resort  to  the  ancient  historians  as  standards 
of  public  duty,  as  prophets  of  the  future  destinies  of  his  nation;  and 
shall  continue  to  neglect  the  profound,  comprehensive,  and  minute  study 
of  our  own  peculiar  government  and  society,  he  never  can  arrive  at 
that  elevation  of  wisdom  and  usefulness,  as  a  Statesman  or  Political  Phi¬ 
losopher,  which  the  intense  examination  and  thorough  development  of 
our  own  institutions  and  resources,  can  alone  enable  him  to  obtain. 

The  Life  of  Washington,  by  Ch.  J.  Marshall,  is  a  book  of  which  Ameri¬ 
cans  may  well  be  proud:  not  indeed  as  a  rhetorical  composition,  for  which 
the  ancient  Historians  are  so  unreasonably  extolled :  but  as  surpassing, 
in  the  true  dignity  and  usefulness,  simplicity  and  beauty  of  History,  all 
that  can  be  found  in  Herodotus,  Thucydides  and  Xenophon,  in  Livy  or 
Sallust,  Caesar  or  Tacitus.  To  be  thoroughly  versed  in  the  facts,  and  to 
be  deeply  imbued  with  the  spirit  of  Washington's  Administration,  is  worth 


52 


more  to  the  citizen  of  the  United  States,  than  the  most  intimate  acquaint¬ 
ance  with  the  whole  body  of  Greek  and  Roman  History.  How  indeed 
could  it  be  otherwise,  since  the  sentiments  and  writings,  the  conduct  and 
entire  character  of  Washington  exhibit  more  of  true  glory,  and  of  exalt¬ 
ed  patriotism,  than  is  to  be  found  in  the  Statesmen  and  Heroes  of  Anti¬ 
quity.  Washington’s  Letter  to  the  Governors  of  the  States,  his  Inau¬ 
gural  Addresses,  his  Messages,  and  his  Farewell  Address,  are  of  more 
value  to  us,  as  a  text-book  of  national  and  social  morals,  of  enlightened 
duty,  virtuous  moderation,  and  a  dignified,  yet  ardent  love  of  regulated 
freedom,  than  all  the  political  wisdom  of  Ancient  History.  To  Ch.  J. 
Marshall,  as  a  Representative  in  Congress,  as  an  Ambassador,  as  a  Judge 
and  a  Historian,  his  Country  owes  an  ample  debt  of  gratitude.  May  our 
children’s  children  acknowledge  it  with  pride,  and  repay  it  with  a  thank¬ 
ful,  admiring  spirit.  His  will  ever  be,  in  American  annals,  peculiarly 
and  emphatically,  “clarum  et  venerabile  nomen.” 

Note  B.  p.  16. 

I  believe,  that  I  do  not  speak  unadvisedly  or  ignorantly,  on  this  sub¬ 
ject.  I  have  devoted  as  much  time  to  the  study  of  the  classics,  and 
with  as  much  zeal  and  industry,  as  perhaps  most  scholars  of  our  country, 
excepting  Professors  and  other  teachers.  I  began  life  with  deep  feel¬ 
ings  of  veneration  for  the  classics,  with  an  exalted  opinion  of  their  ex¬ 
cellence  in  matter  and  manner,  and  with  a  strong  belief  of  their  superi¬ 
ority  over  the  Moderns.  But  the  reflections  and  experience  of  twenty 
years  have  led  me  gradually,  yet  irresistibly  against  all  my  preposses¬ 
sions  and  settled  opinions,  to  the  conclusion,  that  the  best  interests  of 
education  in  this  country,  require  a  total  revolution  on  this  subject.  For 
myself,  I  hope  to  be  excused  for  setting  down  here,  candidly  and  inde¬ 
pendently,  the  result  of  much  and  anxious  thought,  devoted  to  this  in¬ 
quiry,  especially  whilst  engaged  in  the  education  of  my  eldest  son. 
Confining  the  question  to  British  authors  only,  as  compared  with  those 
of  Greece  and  Rome,  my  settled  opinion  is,  that  the  former  are  superior 
to  the  latter,  in  all  the  constituent  excellencies  of  true  greatness;  in 
permanent,  practical,  extensive  usefulness ;  in  preparing  the  individual 
for  the  walks  of  private  and  social  life  ;  the  citizen,  for  the  rational  en¬ 
joyment  of  his  privileges,  the  patriot,  for  his  public  duties;  and  the 
Christian,  for  the  service  of  his  God,  and  of  his  fellow  men.  Accord¬ 
ingly,  I  would  rather  have  a  young  man  deeply  imbued  with  the  spirit, 
thoroughly  instructed  in  the  principles,  and  enriched  with  the  knowl¬ 
edge,  to  be  gathered  from  the  eminent  authors  of  the  British  school, 
than  that  he  should  be  the  most  accomplished  classical  scholar  in  the 
Union,  nay,  even  in  the  world.  1  would  rather  he  should  be  a  profound 
student  of  the  Philosophy,  Literature,  and  History,  produced  by  the 
British  Isles,  than  that  he  should  copy  Thucydide  nine  times,  or  imitate 
Dudith,  in  transcribing  Cicero  thrice;* *  that  he  should  be  able  to  converse 


( 

*  Were  instructors,  in  our  day,  to  recommend  an  imitation  of  this  ex¬ 
ample  of  the  Athenian  Orator,  it  would  be  considered  as  downright  folly. 
If  the  Student  of  Divinity  were  told  to  copy  Butler’s  Analogy;  the  Stu- 
denl  of  Law,  Blackstone’s  Commentaries ;  the  Student  of  Belles  Lettres, 
Kaimes  or  Alison;  and  the  Student  of  Philosophy,  Paley  or  Locke,  it 
would  be  pronounced  an  unpardonable  waste  of  time,  and  a  very  unin- 


53 


Tike  Ritterhusius,  in  the  lines  of  Homer,  or  commit,  like  Lipsius,  the 
whole  of  Tacitus  to  memory.  Let  a  young  man  study,  with  enthusiasm 
and  devoted  application,  the  following  authors,  and  I  feel  assured,  that  he 
will  be  a  wiser  and  better,  a  more  useful  and  happy  man,  whether  in 
public  or  private  life,  than  if  he  should  dedicate  the  prime  of  his  days, 
to  the  classics,  and  be  able  to  write  Greek  like  Heinsius,  or  Latin  like 
Muretus.* *  The  English  authors,  whom  I  would  name  as  constituting 
a  nobler,  richer,  and  more  valuable  library,  than  the  whole  body  of 
Greek  and  Roman  writers  together,  are  the  following.  1  exclude 
from  the  catalogue  literary  writers,  such  as  Novelists  and  Poets;  not, 
however,  that  1  undervalue  them.  Indeed,  I  regard  the  British  Isles, 
as  the  superiors  of  Greece  and  Rome,  in  the  sublime  and  the  beautiful, 
in  the  descriptive  and  pathetic,  in  the  moral  and  sentimental  Poetry. 
And  as  to  the  writings  of  Scott  and  Rad  cl  i  fie,  of  Fielding,  Smollett,  Rich¬ 
ardson,  Godwin,  &c.  &c.,  they  have  no  rivals  in  the  whole  compass  of 
ancient  Literature.  For  no  one,  I  presume,  would  compare  with  them, 
'‘the  loves  of  Chaereas  and  Callirhoe,”  or  ol  “Clitophon  and  Leucippe;” 

tire  Amours  of  D aphids  and  Chloe,”  or  of  “  Dosicles  and  Rhodanthe 
the  Romances  of  Xenophon  and  Partkenius,  or  the  ^Ethiopics  of  the 
Bishop  of  Tricca.  Fictitious  History,  in  truth,  is  found  among  the  an¬ 
cients,  only  in  the  state  of  a  raw  mate:ial.  The  profound  knowledge  of 
human  nature,  the  original  genius,  and  exquisite  workmanship  of  Brit¬ 
ish  artists,  has  added  another  order  to  the  Architecture  of  Literature. 

The  following  is  the  list  of  books  above  referred  to. 

The  Bible  with  Scott’s,  or  Henry’s  or  D’Oyley  and  Mant’s,  and  A, 
Clarke’s  Commentaries.  Paley’s  Evidences.  Chalmer’s  Evidences. 
Butler’s  Analogy.  Cumberland  on  the  Laws  of  Nature.  Campbell  on 
'Miracles.  Horseley’s  nine  Sermons  on  do.  Horseley’s  Discourse  on 
Prophesies  among  the  heathen  as  to  the  Messiah.  Dwight’s  Theology. 


Good’s  Book  of  Nature,  Paley’s  Natural  Theology.  Magee  on  the 


Atonement.  Hora:  Mosaic® 
Blackwell’s  Sacred  Classics. 


by  Faber.  Hor; 
Lowth’s  Lectures 


Paulinas  by  Paley. 
on  Hebrew  Poetry. 


Good’s  Book  of  Job.  Horsley's  Psalms.  Horsley’s  Hosea.  Robert 
Lowth’s  Isaiah.  Horne’s  Critical  Study  of  the  Scriptures.  Berkeley’s 
Minute  Philosopher.  Law’s  considerations  on  Natural  and  Revealed 
Religion.  Neal’s  History  of  the  Puritans.  God's  End  in  the  Creation 


telligible  mode  of  improvement.  Does  not  this  act  of  Demosthenes 
very  remarkably  illustrate  the  fundamental  difference,  between  the 
Ancients  and  Moderns,  that  the  former  regarded  style  as  an  end ; 
but  the  latter,  as  a  means:  that  the  former  excel  chiefly  in  style, 
.he  latter  pre-eminently  in  thought.  If  Demosthenes  had  not 
copied  Thucydides,  Dudith  would  have  been  ridiculed  ami  despised  as  a 
laborious  trifler,  destitute  of  taste,  discrimination  and  judgment.  But  he 
may  now  silence  all  classical  scholars,  with  Cicero’s  memorable  senti¬ 
ment;  “  errare  mehercule  cum  Platone  malo,  quam  cum  istis  vera  sen- 
tire;”  unless,  indeed  one  of  them  should  have  the  courage  to  return,  as 
a  just  rebuke,  the  sentiment  of  Cicero  himself:  there  is  nothing  so  ab¬ 
surd,  but  that  some  one  or  other  of  the  Philosophers  has  advanced  it. 

*  I  mention  the  Greek  of  Heinsius,  because  his  Greek  Poem  (Pando¬ 
ra,  I  think,)  passed  with  Scaliger  for  the  work  of  Hesiod  ;  and  Muretus 
imposed  on  the  same  celebrated  critic,  Latin  verses  of  bis  own  compo¬ 
sition,  as  fragments  of  Trabeas. 

*5 


54 


of  the  World,  by  the  Elder  Edwards.  Beattie  on  Truth.  Smith’s  Mor¬ 
al  Sentiments.  Paley’s  Moral  Philosophy  Foster’s  Essays.  Locke’s 
Essay.  Dugald  Stewart.  Edwards  on  the  Will.  Kirwan’s  Logic.  Watts 
on  the  Improvement  of  the  Mind.  Enfield’s  History  of  Philosophy. 
Reid.  Brown.  Bacon’s  Advancement  of  Learning.  Blair’s  Lectures. 
Campbell’s  Philosophy  of  Rhetoric.  Alison  on  Taste.  Karnes’  Ele¬ 
ments.  Murray’s  Grammar,  8vo.  Horne  Tooke’s  Diversions  of  Pur- 
ley.  Ferguson  on  Civil  Society.  Stuart’s  view  of  Society  in  Europe. 
Hallam’s  Middle  Ages.  Robertson’s  India.  Playfair’s  Decline  and  Fall 
of  Nations.  Burke  and  Mackintosh  on  Fr.  Revol.  Madame  De  Stael 
on  do.  Burke’s  Letters  on  a  Regicide  Peace.  Rutherforth.  Smith’s 
Wealth  of  Nations.  Malthus  on  Population.  Brougham’s  Colonial  Pol¬ 
icy.  Alexander  Hamilton’s  Reports.  De  Lolme  on  the  English  Gov¬ 
ernment.*  Millar  on  do.  Montague’s  Ancient  Republics.  Hallam’s 
Constitutional  History  of  England.  Chipman’s  Piinciples.  Niles’ Prin¬ 
ciples  and  Acts  of  the  Revolution.  The  Federalist.  Chancellor  Kent’s 
Lectures  on  Constitutional  Law.  Principal  Decisions  of  the  Supreme 
Court  of  the  United  States.  Best  Speeches  of  American  Statesmen  and 
Lawyers.  Best  do.  of  English,  as  Chatham,  Pitt,  Fox,  Windham,  Ersk- 
ine,  Burke,  Sheridan,  Canning,  Brougham,  Macintosh.  Brown’s  An¬ 
tiquities  of  the  Jews.  Milman’s  History  of  the  Jews.  Russel’s  Ancient 
Europe.  Mitford’s  Greece.  Leland’s  Philip.  Gillies’  History  of  the 
World  from  Alexander  to  Augustus.  Shuckford’s  Connections.  Rus¬ 
sell’s  Continuation.  Prideaux’s  Connections.  History  of  Rome  under  the 
Kings,  from  Hooke.  Ferguson’s  Roman  Republic.  Gibbon’s  Decline  and 
Fall.  Milner’s  History  of  the  Christian  Church.  Russell’s  Modern 
Europe.  Roscoe’s  Lorenzo  de  Medici.  Roscoe’s  Leo  X.  Robertson’s 
Charles  V.  Watson’s  Philip  II ,  and  III.  Irving’s  Columbus.  Robert¬ 
son’s  America.  Marshall’s  Washington.  Pitkin’s  Civil  and  Political 
History  of  the  United  States.  Hume’s  History  of  England,  with  the  con¬ 
tinuations.  Brodie’s  History  of  England,  correcting  Hume’s  Errors. 
Clarendon’s  History  of  the  Rebellion.  Cox’s  Lite  of  Marlborough. 
Gifford’s  Life  of  Pitt.  Priestley’s  Lectures  on  History.  Bolingbroke.  on 
History.  Do.  on  English  History.  Gray’s  Memoria  Techniea.  And 
lastly,  the  various  and  general  knowledge,  found  in  Cyclopaedias,  and  the 
admirable  articles  on  Politics,  Philosophy,  and  Criticism,  in  the  Edin¬ 
burgh  and  Quarterly  Reviews. 

It  is  an  error  to  suppose,  that  a  course  of  study  is  confined  to  the  pe¬ 
riod  of  youth,  and  that  when  a  young  man  has  lett  school  or  college,  he 
has  finished  his  education,  and  has  nothing  to  study,  but  his  profession. 
In  truth,  he  has  done  little  more  than  treasure  up  some  of  the  important 
materials  and  acquire  the  elementary  habits  and  discipline,  which  are 
indispensable  to  the  continued  improvement  of  his  mind.  If  he  expects 
to  be  a  scholar,  not  in  the  Literary  sense  of  the  word,  but  in  a  far  high¬ 
er  and  nobler  sense,  as  a  Christian,  Patriot,  Philanthropist,  and  Public 


*  I  number  De  Lolme  among  English  writers  ;  because,  although  a 
Swiss,  he  never  could  have  written  his  work,  had  he  not  become  an  in¬ 
habitant  of  England.  Without  a  permanent  residence,  he  would  have 
been  as  little  fit  for  the  task,  as  Montesquieu,  or  as  Mably  was  to  write, 
respecting  the  Constitution  of  the  United  States.  I  mention  several 
American  writers  likewise,  as  identified  with  English  Literature,  in  rela¬ 
tion  to  the  rest  of  the  world,  especially  as  to  the  Ancients. 


Servant,  in  the  State  or  National  Councils,  in  Literary,  Benevolent  and 
Religious  Institutions  ;  if  he  means  to  be  distinguished  for  his  sense  of 
duty,  and  his  spirit  of  usefulness,  for  just  principles,  enlarged  views, 
dignified  sentiments,  and  liberal  feelings,  for  sound  thinking,  and  clear, 
close  reasoning,  let  him  be  assured  that  he  has  done  little  more  than  lay 
the  foundations,  in  the  school,  or  even  in  the  college,  up  to  the  age  of 
twenty.  He  must  make  up  his  mind  to  be  a  devoted  student,  in  spite 
of  his  professional  engagements,  for  ten  years  at  least ;  until  he  shall 
have  been  able  to  deepen  and  strengthen,  and  enlarge,  and  elevate  his 
mind,  so  as  to  fit  himself  for  solid,  honorable,  permanent  usefulness. 
Let  him  remember,  that  the  School  only  prepares  the  youth  to  enter  on 
the  course  of  study,  appropriate  to  the  young  man:  and  that  the  Col¬ 
lege  only  enables  the  young  man  to  enter  on  the  course  of  study,  ap¬ 
propriate  to  the  man.  Manhood  has  its  appropriate  course  of  study, 
and  the  difference  between  men  arises  very  much  from  their  selection 
and  pursuit  of  a  right  course  of  study.  Many  fine  minds,  capable  of  en¬ 
larged  and  durable  improvement  and  usefulness,  are  lost  every  year  to 
the  community,  in  which  their  lot  is  cast,  to  the  country  they  are  bound 
to  serve,  to  the  cause  of  religion,  humanity,  justice  and  literature :  be¬ 
cause  they  have  failed  in  this  great  duty,  they  have  neglected  the  course 
of  study,  appropriate  to  manhood.  And  here  let  it  be  remarked,  that 
the  true  student  never  considers  how  much  he  reads,  but  rather  how  lit¬ 
tle,  and  only  what,  and  how  he  reads. 

I  hope,  that  I  may  state  without  even  the  appearance  of  ostentation, 
my  own  practice  to  illustrate  my  principle.  Six  months  were  devoted 
to  Ferguson  on  Civil  Society,  a  whole  summer  to  the  first  volume  of 
Montesquieu,  and  2d  Biackstone,  three  months  to  Hume’s  Elizabeth, 
four  to  Viilers  on  the  Reformation  of  Luther,  six  to  the  first  part  of 
Butler’s  Analogy,  and  so  on  of  very  many  other  works.  Of  course,  oth¬ 
er  studies  were  pursued  at  the  same  time,  with  these  different  authors. 
I  believe  that  1  may  render  you  a  service  by  stating  my  mode  of  study, 
in  three  important  particulars.  1.  Before  i  commenced  an  author,  1 
made  myself  thoroughly  master  of  the  whole  scheme  of  his  work,  (if  a 
table  of  bks.  chaps,  and  secs,  enabled  me  to  do  so,)  of  the  character  of 
his  whole  system,  of  the  principles,  on  which  he  had  separated  and  ar¬ 
ranged  the  parts,  and  of  their  relation  to  each  other,  and  to  the  whole. 
2.  i  then  studied  the  author  in  the  following  manner.  After  reading  the 
first  sentence,  I  meditated  on  it,  developing  the  author’s  thought,  as  well 
as  1  wras  able  ;  and  reducing  the  whole,  as  nearly  as  possible,  to  a  sin¬ 
gle,  distinct,  concise  expression.  I  then  read  the  second  sentence,  and 
did  the  same  :  and  next  compared  the  two  sentences  together,  medita¬ 
ting  on  them,  and  gathering  out  of  them  their  substance.  Thus  I  went 
through  the  paragraph  :  and  then  reflected  on  the  whole,  until  I  had 
reduced  it  to  a  single  sentence,  containing  its  essence.  I  then  studied 
the  next  paragraph  in  like  manner:  and  having  finished  it,  I  compared 
the  two  together,  and  gathered  out  of  them  their  substance.  The  same 
plan  was  followed  in  the  comparison  of  sections  with  sections,  chapters 
with  chapters,  books  with  books,  until  the  author  was  finished.  This 
may  appear  at  first  sight  an  exceedingly  tedious  process;  but  any  one, 
acquainted  with  the  nature  of  the  mind,  knows  the  wmnderful  facility, 
that  would  soon  be  acquired  by  a  faithful,  patient  adherence  to  this  mode 
of  study,  even  through  a  single  chapter.  3.  A  third  rule  was  to  pass 
nothing  unexamined,  nothing  without  reflection,  whether  in  poetry  or 
fiction,  history  or  travels,  politics,  philosophy,  or  religion.  Gratitude  will 
not  allow  me  to  pass  unnoticed  the  vast  advantages,  derived  from  a  hum- 


56 


ble,  patient,  thankful,  perusal  of  Watts’  admirable^book,  on  the  Improve*- 
ment  of  the  Mind.  Nor  ought  I  to  omit  the  three  rules  of  Professor 
Whitaker,  of  Cambridge,  given  to  John  Boyse,  one  of  the  eminent  trans¬ 
lators  of  the  Bible  in  the  time  of  James  the  1st,  to  study  chiefly  stand¬ 
ing  or  walking,  never  to  study  at  a  window,  and  not  to  go  to  bed,  on 
any  account,  with  cold  feet.  Students  too  often  neglect  their  health, 
until  the  constitution  becomes  impaired,  if  not  undermined:  and  thus 
they  never  fail  to  lose  in  the  effort  to  recover  health,  twice  and  thrice  as 
much  time ,  as  they  had  been  unwilling  to  devote  to  its  preservation. 
This  loss  is  sustained  at  a  period  of  life,  when  their  improvement  would 
be  doubly  as  rapid  and  efficient,  as  at  an  earlier  season. 

Let  me  here  notice  one  circumstance,  seldom  referred  to,  yet,  in  my 
judgment,  of  great  importance.  I  allude  to  the  idea,  that  when  a  young 
man  has  left  the  school  and  college,  he  has  nothing  farther  to  do  with 
the  books,  he  had  there  studied.  The  very  opposite  is  the  wise  course. 
Let  him  review,  deliberately  and  scrupulously,  the  most  valuable  of  his 
class-books.  This  appears  to  me  indispensable;  because  he  is  generally 
driven  through  them  with  a  rapidity,  which  precludes  the  possibility  of 
studying  them  as  he  ought.  YV  hen  young  men,  even  in  a  senior  class, 
are  required,  with  a  full  portion  of  other  studies,  to  prepare  themselves 
in  four  or  six  numbers  of  the  Federalist,  or  in  twenty  pages  of  logic, 
mental  philosophy,  or  the  law  of  Nations,  and  so  of  other  studies  in  pro¬ 
portion,  we  know  that  they  can  do  little  more,  than  retail  from  memory, 
the  prominent  thoughts  of  the  writer:  but,  as  to  understanding  the  subject, 
that  is  out  of  the  question,  except,  perhaps,  in  one  case  out  of  a  hundred. 
The  radical  defect  of  all  schools  and  colleges  is,  that  they  teach  superfi¬ 
cially  and  imperfectly  ;  because  they  allot  so  many  books  to  be  gone 
through,  and  it  must  be  done  within  a  given  time.  Hence  arises  the 
necessity  for  a  young  man’s  reviewing,  as  soon  as  he  leaves  the  school 
or  college,  the  most  important  hooks  he  had  studied.  1  do  not  include 
among  these  either  his  classics  or  his  mathematics.  The  former  will  be 
of  iittie  avail,  unless  he  means  to  be  decidedly  a  literary  man  :  the  lat¬ 
ter  of  as  little,  unless  he  pursue  some  profession,  to  which  mathematics 
are  indispensable.  In  the  first  case,  his  classics,  like  French  and  Ger¬ 
man,  Spanish  and  Italian,  must  still  be  secondary  considerations ;  for  they 
belong  only  to  the  ornamental  parts  of  his  course,  only  to  the  acconi' 
pHshments  of  the  mature  education  of  manhood.  In  the  second  case, 
mathematics  must  be  cultivated  because  they  are  to  become  a  profes¬ 
sional  instrument.  1  include,  then,  only  works  in  the  moral  and  politic' 
al  department — such  as  Locke,  Stewart,  Murray’s  Grammar  Svo..  Camp¬ 
bell,  Blair,  Karnes,  Vattel,  the  Federalist,  Smith’s  Wealth  of  Nations, 


Paley’s  Philosophy,  Natural  Theology  and  Evidences,  Ferguson  on  Civil 
Society,  Morse’s  Geography,  or  any  other  corresponding  works  that  may 
have  been  read.  Let  these  be  thoroughly  studied,  not  at  the  quick  time 
pace  of  study  for  the  recitation  room,  but,  in  that  calm,  deliberate, 
thoughtful  spirit,  which  the  student  would  devote  to  them,  if  preparing 
himself  to  teach  them.  While  reviewing  these  works,  let  him  study,  at 
the  same  time,  in  order  to  increase  his  stock  of  valuable  facts,  (the  mate¬ 
rials  of  future  improvement)  History,  Biography,  Geography,  Travels, 
and  Natural  History,  so  far  as  interesting  and  important  facts  are  concern¬ 
ed  ;  but  without  the  technical  science.  Jn  this  manner,  likewise,  such 
a  class-book,  as  Enfield’s  Natural  Philosophy  may  be  reviewed. 

1  am  so  perfectly  convinced  of  the  correctness  of  the  opinions  above 
expressed,  as  to  the  far  superior  advantages,  derivable  from  English  Wri¬ 
ters,  that  it  is  a  source  of  constant  regret,  that  my  youth  and  early  man- 


57 


hood,  were  not  devoted  to  the  study  of  the  authors  here  enumerated, 
rather  than  to  the  Classics.  I  desire  to  record  here,  emphatically  my 
opinion  founded  on  the  history  of  my  own  mind  and  the  experience  of 
twenty  years — that  I  have  derived  no  substantial  improvement  from  the 
Classics.  I  owe  to  modern  writers,  chiefly  English,  all  that  I  have  or 
am.  And  it  is  now  a  source  of  regret  to  me,  that  my  own  imperfections 
in  this  particular,  and  my  condition  in  life,  do  not  permit  me  to  dedicate 
myself  wholly,  to  the  instruction  of  my  sons,  on  the  plan  of  an  educa¬ 
tion,  founded  on  common  sense  and  human  nature  ;  adapted  to  our  state 
of  society,  to  our  government,  and  to  the  prospects  of  our  Country ;  and 
devoted  chiefly  to  the  profound  and  comprehensive  culture  of  Religion  and 
of  Moral  and  Political  Science.  Few,  as  yet,  have  turned  their  attention 
much  to  this  subject :  and  most,  who  have  thought  of  it,  have  spoken  in 
the  spirit  of  the  old  English  Barons,  “Nolumus  leges  Angliae  mutari.” 
They  have  spoken  in  the  spirit  of  Patrick  Henry,  in  the  Virginia  Con¬ 
vention,  when  he  declared,  “  I  would  infinitely  rather  have  a  King, 
Lords  and  Commons,  than  a  government,  so  replete  with  evils,  as  this 
which  is  now  offered  to  us.”  They  have  spoken  in  the  spirit  of  Raw¬ 
lins  Lowndes,  who  declared  on  a  similar  occasion,  in  the  House  of  Rep¬ 
resentatives  of  South  Carolina,  that  he  desired  no  other  epitaph  on  his 
tomb,  than  that  he  had  opposed  the  new  Constitution. 

Note  C.  p.  23. 

It  is  a  curious  circumstance,  that  about  the  time,  when  this  intolerant 
spirit  was  disgracing  New-England  and  Virginia,  Boccalina,  the  Swift 
of  Italy,  published  his  “  Ragguagli  di  Parnaso,”  in  which  he  condemns 
Bodin  to  the  flames,  as  an  Atheist ,  for  having  held,  that  liberty  of  con¬ 
science  should  be  enjoyed  by  every  sect. 

Note  D.  p.  28. 

This  sentiment  is  finely  illustrated  by  the  thought  of  Algernon  Sydney, 
carried,  however,  to  an  unwarrantable  extreme,  but  admirable  in  itself, 
and  full  of  wisdom  and  dignity  ;  for  he  tells  us,  that  he  deems  all  studies 
unworthy  the  regard  of  a  man,  except  the  study  of  the  principles  of  just 
government. 


' , 


■  •  .  .  .  - 


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V  '  /  ’  <■  '  N  s. 


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ADDRESS 


03V  THE 

EXPEDIENCY  AND  DUTY 

OF  ADOPTING  THE  BIBLE, 

AS  THE 

TEXT  BOOK 

OF 

DUTY  AND  USEFULNESS,  IN  EVERY  SCHEME 

OF 

EDUCATION, 

FROM  THE  PRIMARY  SCHOOL 

TO  THE 

UNIVERSITY: 

DELIVERED  AT  COLUMBIA,  S.  C. 

In  the  Presbyterian  Church,  on  Friday  Evening,  4th  of  Dec.  1829, 

before  the 

RICHLAND  SCHOOL. 

BY  THOMAS  S.  GRIMKE. 

WITH  ADDITIONS  AND  IMPROVEMENTS. 


' 

;  *  :  ’  -■ ' 

. 

W  f  -  \  '  ' 


'  .  •  ' 


t. 


'  '  ■  ’ 


' 

.  -  :  ‘  :  ■  '  V  1  ' 

' 

■  -  - 


.■  •  '  ;  ..  • 

.  i  1 

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'  '  V 


ADDRESS. 


There  is  a  Classic,  the  best  the  world  has  ever  seen,  the 
noblest,  that  has  ever  honored  and  dignified  the  language  of 
mortals.  If  we  look  into  its  antiquity,  we  discover  a  title 
to  our  veneration,  unrivaled  in  the  history  of  Literature. 
If  we  have  respect  to  its  evidences,  they  are  found  in  the 
testimony  of  miracle  and  prophecy  ;  in  the  ministry  of  Man, 
of  Nature  and  of  Angels,  yea  even  of  “  God,  manifest  in 
the  flesh,”  of  “  God,  blessed  forever.”  If  we  consider  its 
authenticity,  no  other  pages  have  survived  the  lapse  of  time, 
that  can  be  compared  with  it.  If  we  examine  its  authority, 
for  it  speaks,  as  never  man  spake,  we  discover,  that  it  came 
from  Heaven,  in  vision  and  prophecy,  under  the  sanction 
of  Him,  who  is  Creator  of  all  things,  and  the  Giver  of  ev¬ 
ery  good  and  perfect  gift.  If  we  reflect  on  its  truths,  they 
are  lovely  and  spotless,  sublime  and  holy,  as  God  himself, 
unchangeable  as  his  nature,  durable  as  his  righteous  domin- 
ion,  and  versatile  as  the  moral  condition  of  mankind.  If 
we  regard  the  value  of  its  treasures,  we  must  estimate  them, 
not  like  the  relics  of  classic  Antiquity,  by  the  perishable  glo¬ 
ry  and  beauty,  virtue  and  happiness  of  this  world,  but  by 
the  enduring  perfection  and  supreme  felicity  of  an  eternal 
kingdom.  If  we  inquire,  who  are  the  men,  that  have  re¬ 
corded  its  truths,  vindicated  its  rights,  and  illustrated  the 
excellence  of  its  scheme — from  the  depth  of  Ages  and  from 
the  living  world,  from  the  populous  continent  and  the  isles 
of  the  Sea — comes  forth  the  answer— the  Patriarch  and  the 
Prophet,  the  Evangelist  and  the  Martyr.  If  we  look  abroad 
through  the  world  of  men,  the  victims  of  folly  or  vice,  the 
prey  of  cruelty,  or  injustice,  and  inquire  what  are  its  bene¬ 
fits,  even  in  this  temporal  state,  the  great  and  the  humble, 
the  rich  and  the  poor,  the  powerful  and  the  weak,  the  learned 
and  the  ignorant  reply,  as  with  one  voice,  that  humility  and 
resignation,  purity,  order  and  peace,  faith,  hope,  and  charity, 
are  its  blessings  upon  Earth.  And  if,  raising  our  eyes  from 
Time  to  Eternity,  from  the  world  of  mortals  to  the  world 
of  just  men  made  perfect,  from  the  visible  creation,  marvel¬ 
ous,  beautiful  and  glorious  as  it  is,  to  the  invisible  creation 
of  Angels  and  Seraphs,  from  the  footstool  of  God,  to  the 

6 


62 


Throne  of  God  himself,  we  ask,  what  are  the  blessings  that 
flow  from  this  single  volume,  let  the  question  be  answered 
by  the  pen  of  the  Evangelist,  the  harp  of  the  Prophet,  and 
the  records  of  the  book  of  Life. 

Such  is  the  best  of  Classics  the  world  has  ever  admired  ; 
such,  the  noblest  that  Man  has  ever  adopted  as  a  guide.  And 
yet,  incredible  as  it  may  seem,  and  to  all  but  ourselves,  it 
would  be  incredible,  this  best,  this  noblest  Classic,  is  exclu¬ 
ded  from  all  our  plans  of  education,  with  a  watchfulness,  a 
zeal,  a  perseverance,  worthy  of  the  enemies,  but  dishonora¬ 
ble  to  the  friends  of  the  Bible.  Had  the  Infidel  constructed 
the  schemes  of  education,  which  prevail  in  Christian  coun¬ 
tries,  we  should  not  be  surprised  to  find  them,  such  as  they 
are,  for  they  exclude  as  much  of  scriptural  elements,  as  even 
a  politic  Infidel  could  venture  to  omit ;  whilst  they  embrace 
as  ample  a  share  of  the  constituents  of  paganism  and  of  the 
world,  as  an  Infidel  could  dare  to  employ,  with  the  hidden 
purpose  of  depraving  the  heart,  corrupting  the  moral  taste, 
and  keeping  Religion  and  the  Scriptures  constantly  out  of 
view.  I  know,  that  the  good  and  the  great,  the  wise  and 
the  learned,  and  not  the  Infidel,  have  been  the  founders,  and 
are  the  supporters  of  these  schemes.  I  know  that  even  the 
Christian  ministry,  in  every  variety  of  virtue  and  knowl¬ 
edge,  under  all  the  vicissitudes  of  wealth  and  poverty,  of 
glory  and  obscurity,  have  honored  them  with  their  sanction, 
and  sustained  them  by  their  influence.  But  I  also  know, 
that  the  great  and  the  good,  the  wise  and  the  learned  have 
had  their  follies  and  prejudices,  their  unreasonable  attach¬ 
ments  and  pernicious  aversions.  I  know  that  even  the  Chris¬ 
tian  ministry  have  defended  the  cause  of  error  and  super¬ 
stition,  of  the  bigot  and  the  fanatic.  I  know  that  they  have 
preached  the  crusade  against  the  infidel  and  the  heretic,  that 
theyr  have  justified  and  acted  their  part,  in  the  Auto  da  Fe, 
that,  even  among  Protestants,  they  have  objected  to  the 
scheme  of  Bible  Societies,  and  to  the  mutual  labors  of  dif¬ 
ferent  sects.  I  know  that  the  great  and  the  good,  the  wise 
and  the  learned,  in  the  ministry  and  among  the  people, 
have  vindicated  the  divine  right  of  Kings  and  the  doctrine 
of  passive  obedience,  the  necessity  of  an  Established  Church, 
and  of  orders  of  Nobility,  the  superiority  of  Monarchy  and 
Aristocracy  over  Republican  forms,  the  principle,  that  man 
is  unfit  for  self-government,  and  the  expediency  of  arming 
the  civil  magistrate  with  authority  in  matters  of  conscience. 
I  know  that  they  expelled  the  Huguenots  from  France,  the 


63 


Jews  from  Spain,  the  Puritans  from  England,  and  the  fol¬ 
lowers  of  Roger  Williams  from  Massachusetts.  I  know, 
that  even  in  our  own  Carolina,  they  denied  to  the  French 
refugees  the  rights  of  fellow-subjects  ;  that  in  1778,  they 
declared  the  Protestant  to  be  the  Established  religion  of  the 
State  ;  that  within  a  few  years,  they  resisted  the  claims  of  a 
Hebrew  to  a  seat  in  the  Legislature  of  North  Carolina  ;  and 
in  Maryland,  lirst  among  the  Colonies  in  toleration,  last 
among  the  States  in  intolerance,  the  Israelite,  until  within 
a  few  years,  was  condemned  to  political  slavery. 

All  these  things  I  know;  for  they  are  scattered  over  the 
pages  of  history  and  biography,  they  have  insulted,  degra¬ 
ded  and  afflicted  mankind,  they  have  dishonored  even  God 
himself.  And  when  I  look  backward  through  the  vista  of 
nearly  sixty  centuries,  and  see  the  condition  of  Man,  during 
the  most  of  that  time  :  and  when  I  look  abroad  through  the 
world  as  it  is,  and  behold  the  ignorance  and  vice,  that  op¬ 
press  the  vast  majority  of  our  race,  I  cease  to  wonder  at  the 
inexorability  of  prejudice,  and  the  unconquerable  attachment 
to  existing  institutions.  And,  when  I  remember  that  the 
great  and  the  good,  the  wise  and  the  learned,  advocated 
James  the  2nd.,  and  resisted  the  Revolution  of  1688;  that 
they  justified  the  tyrannical  measures  of  Charles  the  1st.  and 
sought  in  a  thirty  years’  war  the  enslavement  of  Protestant 
Germany  ;  that  they  condemned,  even  among  ourselves,  the 
cause  of  American  Independence,  and  opposed  in  every 
form,  the  abolition  of  the  Slave  Trade  by  the  British  Par¬ 
liament,  still  less  do  I  wonder  at  the  power  of  prejudice, 
and  the  despotism  of  ancient  predilections.  Truth  has  pre¬ 
vailed  in  many  a  battle  against  error  ;  though  shielded  by 
authority  and  strengthened  by  superstition,  decorated  by 
taste  and  genius,  and  recommended  by  talents  and  learning. 
1  despair  not  then,  of  a  total  revolution  in  systems  of  edu¬ 
cation  ;  but  the  accomplishment  of  this,  as  of  every  other 
great  and  good  work  among  men,  must  be  the  achievement 
of  time  and  patience,  of  rational  inquiry  and  enlightened 
perseverance,  of  a  spirit  of  wisdom  and  moderation,  equally 
removed  from  rashness  and  timidity,  from  the  blindness  of 
prejudice,  and  the  spirit  of  wild  innovation. 

I  speak  to  a  Christian  audience,  in  a  land,  adorned  by 
Religion  and  Literature,  by  Philosophy  and  the  Arts,  and 
dignified  by  a  sober-minded,  rational  liberty.  In  such  an 
audience,  the  subject  of  education,  even  in  a  foreign  land, 
would  awaken  a  laudable  curiosity ;  but  when  it  concerns 


64 


their  own  children,  it  appeals  to  their  highest  sense  of  duty 
as  Men,  as  Christians,  as  Patriots;  and  to  their  noblest  af¬ 
fections,  as  Parents,  Instructors,  and  Guardians.  Let  us 
then  proceed  to  examine,  deliberately  and  anxiously,  the  po¬ 
sition,  which  I  propose  to  establish,  “  that  the  Bible  ought  to 
be  a  prominent  and  never-ceasing  part  of  all  education,  from 
the  primary  School  to  the  University.'1'1  This  position  is,  I 
believe,  adverse  to  the  theory  and  practice  of  all  existing 
institutions.  I  shall  maintain  it,  however,  with  firmness ; 
yet,  I  trust,  not  offensively  or  unkindly,  but  with  delicacy 
and  respect. 

It  seems  to  be  required  of  me,  by  the  nature  of  my  sub¬ 
ject,  to  investigate,  in  the  first  instance,  the  origin  of  that 
practice,  which  has  excluded  the  Scriptures  from  schemes  of 
education  :  and  then  to  consider  what  causes  have  led  to  the 
continuance  of  a  system,  irreconcilable  with  the  great,  the 
obvious  duties  of  Christians.  And  if,  in  the  prosecution 
of  this  inquiry,  I  should  be  laid  under  the  necessity,  as  as¬ 
suredly  I  must  be,  of  expressing  opinions,  adverse  to  the 
practice  of  the  clergy,  as  Guardians  and  Instructors  of  youth, 
I  trust,  that  I  may  stand  acquitted  of  any  desire  to  depre¬ 
ciate  the  sanctity  of  their  office,  or  the  usefulness  of  their 
labors.  From  the  first  institution  of  Christianity,  I  regard 
them,  as  indispensable  to  the  promulgation  of  the  Gospel, 
the  observance  of  Ecclesiastical  rule,  the  administration  of 
Sacraments,  and  the  perpetuity  of  the  Church.  I  regard 
them,  as  the  advocates  of  virtue,  the  promoters  of  happi¬ 
ness,  and  the  friends  of  education.  Considered  as  a  body, 
I  esteem  them  a  main  pillar,  in  the  temple  of  social  order. 
What  though  they  are  inferior  in  dignity  to  Patriarchs,  and 
Prophets,  and  Apostles  ;  what  though  the  cloven  tongue  of 
fire  hath  never  rested  on  them,  and  no  avenging  flame  hath 
ever,  at  their  command,  devoured  the  enemies  of  God  ; 
what  though  they  speak  not,  in  the  twinkling  of  an  eye,  in 
the  languages  of  every  nation  under  heaven ;  what  though 
the  lame  have  not  leaped  up,  nor  the  leper  been  cleansed, 
the  blind  hath  not  seen,  nor  the  deaf  heard,  the  sick  have 
not  been  healed,  and  the  dead  have  not  arisen,  at  their  bid¬ 
ding,  yet  is  their  office  full  of  dignity  and  usefulness.  To 
them,  indeed,  it  hath  not  been  given,  to  be  called  unto  the 
ministry  by  the  gracious  words  of  Jesus  ;  to  be  set  apart 
for  the  work  of  Evangelists,  by  the  miraculous  voice  of  the 
Holy  Spirit ;  nor  to  be  stayed,  as  by  the  terrors  of  another 
Sinai,  in  a  vision,  fearful  as  that,  which  smote  Paul  with 


65 


blindness.  But  to  them*  it  hath  been  granted,  to  bear  con¬ 
solation  to  the  afflicted,  to  pour  the  light  of  truth  on  the 
darkened  mind,  to  speak  words  of  heavenly  peace  to  the 
anxious  inquirer,  to  win  back  the  wanderer  to  the  path  of 
duty,  and  to  constrain  even  the  rebellious  to  cast  themselves, 
contrite  and  broken-hearted,  at  the  feet  of  a  God  of  Love. 
How  full  then  of  majesty  and  beauty,  of  honor  and  useful¬ 
ness  is  the  Christian  ministry  !  Who  can  look  up  to  the 
great  and  the  good  in  its  ranks,  but  with  reverence,  admira¬ 
tion  and  gratitude  ?- — Who  can  look  down  on  the  worst, 
that  have  prostituted  its  authority,  degraded  its  dignity,  and 
polluted  its  holiness,  and  yield  to  anger  and  contempt,  rath¬ 
er  than  to  pity  and  regret  ?  Who  can  survey  the  Christian 
Ministry,  in  every  age  and  country,  and  not  acknowledge, 
amidst  atrocities  and  vices,  amidst  ignorance,  folly,  and  oth¬ 
er  imperfections,  that  debt  of  gratitude,  which  never  has 
been,  and  never  can  be  paid  by  mortals.  With  what  spirit 
doth  it  then  become  me  to  speak  of  the  Heralds  of  the  Cross, 
of  the  Ambassadors  of  God  to  Man,  of  the  servants  of  the 
Most  High !  Whatever  then  I  may  utter,  in  questioning 
the  soundness  of  their  judgment,  or  the  consistency  of  their 
practice,  will  be  spoken,  assuredly,  in  respect,  in  sorrow,  in 
surprise. 

I  proceed  now  to  the  inquiry,  what  may  be  the  origin  of 
this  extraordinary  character  of  Education,  and  to  what  may 
its  continuance  be  ascribed  ?  The  former  unquestionably, 
must  be  referred  to  the  state  of  things  in  Catholic  countries, 
before  the  Reformation  ;  the  latter  in  Protestant  Nations, 
chiefly  if  not  wholly,  to  the  Christian  Clergy.  Let  us  trace 
the  history  of  this  origin  and  continuance. 

All  Christendom  was  once  Catholic,  and  of  course  the 
whole  scheme  of  education  arose  and  subsisted,  under  the 
influence  of  the  Romish  church.  For  centuries,  scarcely 
any  but  the  clergy  were  educated,  since  the  lamentable  ig¬ 
norance  of  the  laitv  was  one  of  the  most  hideous  features 
of  the  dark  ages.  Hence,  almost  the  only  instructors  were 
of  the  Clerical  order,  and  education  must  of  necessity  have 
received  its  character  from  them.  Universities  and  Colle- 
gies  were  Ecclesiastical,  rather  than  Literary  establishments. 
When  education  began  to  extend  to  the  Laity,  two  causes 
prevented  the  adoption  of  the  Scriptures  into  the  System. 
The  first  was  the  principle,  that  the  laity  were  prohibited 
from  reading  them ;  the  second,  that,  as  religion  then  lay 
buried  under  a  mountain  of  monkish  legends,  and  was  dis- 

6* 


6G 


torted,  confounded,  and  darkened  by  the  subtilties  and  ab¬ 
surdities  of  scholastic  theology,  there  was  nothing  to  recom¬ 
mend  the  study  of  the  Bible.  While  the  Clergy  had  culti¬ 
vated,  with  considerable  zeal,  metaphysical  divinity,  they 
had  not  neglected  the  seven  liberal  arts,  the  trivium  and 
quadrivium  of  the  early  ages  of  the  Church.  Hence,  they 
were  at  no  loss  to  furnish  abundant  employment  for  the  lay 
youth,  under  their  charge.  They  needed  not  to  dishonor 
the  Master  of  Sentences,  or  the  celebrated  Doctors,  styled 
the  Invincible,  the  Angelic,  or  the  Subtile,  the  Irrefragable, 
or  the  Seraphic,  by  unfolding  the  mysteries  of  their  Meta¬ 
physical  Theology  to  the  eyes  of  the  Laity.  Nor  is  it  sur¬ 
prising,  that  these  should  have  preferred  Homer  and  Aris¬ 
totle,  Cicero,  Virgil  and  Ovid,  (the  great  favorite  of  the  dark 
ages)  to  the  ponderous  and  gloomy  folios  of  Monks  and 
Schoolmen.  They  were  incapable,  it  is  true,  of  compre¬ 
hending  the  genius,  or  of  relishing  the  beauties  of  ancient 
eloquence  or  poetry  ;  but  the  variety  and  novelty  of  incident 
and  character,  and  the  ease  and  spirit  of  the  narrative,  must 
have  been  eminently  interesting,  compared  with  aught  else 
they  could  read. 

Thus,  the  combination  of  these  two  causes  led  to  a  result 
never  contemplated,  and  laid  the  foundation  for  the  perma¬ 
nent  exclusion  of  Religion  from  schemes  of  general  educa¬ 
tion. — When  the  laity  were  prohibited  from  the  perusal  of 
the  Scriptures,  the  object  was  not  to  keep  them  ignorant  of 
Religion,  but  to  prevent  them  from  interpreting  what  they 
were  believed  to  be  equally  incompetent  and  unworthy  to  in¬ 
terpret,  and  thus  to  secure  to  the  Church,  absolute,  exclusive 
authority  to  teach  and  expound  the  Scriptures.  When  the 
Laity  dedicated  themselves  exclusively  to  the  study  of  the 
Classics,  it  was  not,  because  they  regarded  Heathen  Mythol¬ 
ogy,  as  the  true  Religion,  and  Christianity  as  fabulous;  but 
because  they  could  find  nothing  in  the  works  of  Monks  and 
Schoolmen,  comparable  to  the  Authors  of  Greece  and  Rome. 

I  now  proceed  to  examine  the  causes,  which  have  perpet¬ 
uated  the  exclusion  of  the  Scriptures,  from  schemes  of  lib¬ 
eral  education,  in  Protestant  countries.  The  principles  of 
the  Reformation,  it  is  to  be  remembered,  were  essentially 
religious ;  but,  in  the  course  of  their  development,  it  oc¬ 
curred  from  the  simplicity  and  comprehensiveness  of  their 
nature,  that  they  embraced  the  whole  circle  of  human  know¬ 
ledge.  Hence  it  followed,  that  the  system  of  education 


67 


would  be  remodeled.  In  doing  this,  we  are  not  very  much 
surprised,  that  Religion  should  still  have  been  excluded  ;  be¬ 
cause  its  prevailing  spirit  at  that  period,  was  controversial, 
and,  as  to  its  character,  as  a  scheme  of  morals  and  a  system 
of  doctrines,  these  were  left  under  the  guardianship  of  the 
church. — Nor  must  we  forget,  that,  receiving  the  plan  of 
Education,  as  they  did,  without  the  Bible,  and  having  so 
much  to  do,  in  removing  the  darkness,  rubbish  and  absurdi¬ 
ties,  which  deformed  it,  they  may  well  have  overlooked  the 
question,  “  shall  not  the  Bible  be  an  inseparable  part  of  all 
education  from  beginning  to  end  ?”  When  we  consider, 
likewise,  that  almost  the  only  books,  which  could  be  had, 
were  controversial,  and  chiefly  in  Latin,  we  are  still  less  sur¬ 
prised  at  the  result ;  more  especially  since  those  works  were 
written  by  the  learned,  for  the  learned,  against  the  learned. 
Hence,  the  Leaders  of  the  Reformation  seemed  to  have 
done  all  that  was  called  for,  under  the  existing  state  of  things, 
when  they  incorporated  religious  education  into  the  Eccle¬ 
siastical  system,  in  the  forms  of  prayer  and  psalmody,  of 
creeds  and  confessions,  of  preaching  and  catechetical  in¬ 
struction. 

Nor  must  we  lose  sight  of  some  other  considerations,  which 
contributed  to  the  existence  of  this  phenomenon.  The  Old 
Testament  was  in  Hebrew,  a  language,  at  the  time  of  the 
Reformation,  scarcely  known  to  Christians.  The  foun¬ 
der  of  the  modern  school  of  Hebrew  learning  was  Reuch- 
I  in,  a  Catholic;  but  the  progress  was  very  slow,  and  only  a 
few  engaged  in  its  study.*  The  Hebrew,  indeed,  was  not 
then,  and  never  has  been  regarded,  (to  the  disgrace  of  Chris¬ 
tians,)  as  a  Classical  language,  with  a  view,  either  to  Litera¬ 
ture  or  Education.  Neither  the  Septuagint  nor  the  Vulgate 
could  be  accepted  as  a  substitute.  Both  were  deficient  in 
authority,  neither  could  be  acknowledged  as  classical  compo¬ 
sitions,  and  both  were  considered  by  Protestants,  as,  in  some 
respects,  objectionable.  In  like  manner,  the  New  Testa¬ 
ment,  though  in  Greek,  neither  was  then,  nor  has  ever  since, 
been  regarded,  (to  the  dishonor  of  Christians  be  it  spoken,) 
as  a  Classic,  in  point  of  language  and  style.  Another  prin¬ 
cipal  reason  for  the  exclusion  of  the  Bible,  is  found  in  the 
fact,  that  the  study  of  its  languages  and  history,  of  its  evi¬ 
dences  and  antiquities,  of  its  exegesis  and  connections  with 


Note  A. 


68 


profane  history,  of  its  doctrines  and  mysteries,  had  beetl 
always  considered  as  peculiar  to  a  Theological  course,  and, 
in  no  respect,  an  appropriate  part  of  general  education;  as 
though  the  Bible  were  not,  in  the  language  of  Chillingworth, 
the  Religion  of  Protestants,  both  Clergy  and  Laity ;  and  as 
though,  to  be  ignorant  on  those  subjects,  were  not  disgrace¬ 
ful  to  any  intelligent  man,  who  professes  to  have  received  a 
liberal  education.  Yet  no  provision  has  ever  been  made  for 
it,  in  systems  of  general  education  :  doubtless  in  some  meas¬ 
ure  because  these  things  have  been  considered  as  confined  to 
a  theological  course,  which  has  been  always  decidedly  sec¬ 
tarian. — But  a  liberal  course  of  truly  Christian  Studies,  not 
indeed  of  sectarian  divinity,  ought  to  constitute  the  noblest 
feature  in  liberal  education,  commencing  in  the  family,  con¬ 
tinued  in  the  school,  expanded  in  the  academy,  still  farther 
perfected  in  the  college,  and  accomplished  in  the  university.* 

The  Reformation  assumed,  at  a  very  early  age,  the  secta¬ 
rian  character.  The  controversies  between  the  several  sects 
of  the  reformed,  and  the  polemical  warfare  between  the  Pro¬ 
testants  and  Romanists,  gave,  by  their  combined  influence, 
a  still  more  decisive  character  of  controversy  to  relioion. 
The  peculiar  feeling,  which  belongs  to  separate  communities, 
unenlightened  by  the  pure,  wise  spirit  of  toleration  of  our 
day,  aggravated  by  Church  Establishments,  and  distorted  by 
unnatural  governments  and  artificial  states  of  society,  could 
not  fail  to  prevent  any  liberal,  enlarged  scheme  of  action, 
on  the  foundation  of  the  Scriptures.  These,  unhappily,  were 
chiefly  felt  to  be  common  ground,  as  to  the  Romish  Church. 
Let  us  add  to  this,  that  the  course  of  events  led  very  natu¬ 
rally  to  the  substitution  of  Catechisms,  and  Articles  of  Creeds, 
and  Confessions,  for  the  Scriptures,  in  schemes  of  instruc¬ 
tion,  After  having  translated  the  Bible  into  the  vulgar 
tongue,  and  placed  it  in  the  power  of  the  Laity,  the  great 
object  with  each  sect  appeared  to  be,  not  so  much  to  teach 
the  Scriptures,  as  to  teach  the  peculiar  views,  which  each 
entertained  as  to  all  others,  as  well  as  in  relation  to  the 
Catholic  Church.  Hence,  public  worship,  preaching,  con¬ 
fessions,  creeds,  and  catechetical  instruction  might  be  expec¬ 
ted  to  lill  the  whole  measure  of  religious  education. 

I  fear  that  another  reason  must  be  assigned  for  the  gross 
neglect,  which  religious  education  has  experienced,  even 

- - - - — — — - a~ 


*  Note  B. 


69 


at  the  hands  of  the  Clergy.  When  placed  at  the  head  of 
schools  and  colleges,  experience  justifies  too  much  the  opin¬ 
ion,  that  overlooking  the  Ministerial  character,  they  consid¬ 
er  themselves  only  as  Scholars. — They  seem  to  forget,  that 
they  are  laid  under  an  obligation  to  teach  religion,  as  well 
as  literature  and  science.  Man  has  indeed  commissioned 
them,  to  instruct  the  young,  in  these  departments  of  knowl¬ 
edge  ;  but  have  they  forgotten,  that  the  vow  is  upon  them, 
to  teach  the  everlasting  gospel  ?  It  may  be  excusable  to  de¬ 
cline  a  pastoral  charge,  as  incompatible  with  the  extent  and 
variety  of  their  duties,  as  instructors.  But,  how  can  they 
reconcile  it  to  themselves,  how  can  they  stand  acquitted  in 
the  sight  of  God,  as  his  servants  and  ambassadors,  when  the 
Bible  is  actually  placed  under  the  ban  of  outlawry ,  in  all 
their  systems  of  instruction  ?  When  they  themselves  never 
appear  to  their  pupils,  but  in  the  character  of  laymen  ? 
When,  excepting  the  chapel  prayers,  no  one  could  ever  sus¬ 
pect,  that  to  them  was  confided  the  cure  of  souls,  as  well  as 
the  cure  of  minds  ?  Would  the  Apostles  have  acted  thus  ? 

The  existing  schemes  were,  of  course,  brought  to  our  own 
country,  and  subsisted  in  full  force,  up  to  the  time  of  our  be¬ 
coming  Independent.  Then  appeared  that  new  aera,  which 
combined  all  religious  denominations,  in  one  common  bond 
of  union,  against  the  mother  country.  The  abolition  of  all 
sectarian  political  distinctions  and  advantages,  and  the  re¬ 
duction  of  all  to  a  common  level,  were  but  natural  results 
of  their  mutual  dependence,  and  of  the  practical  principle 
of  the  Reformation,  that  all  had  a  right  to  think,  and  judge, 
and  act  for  themselves.  In  point  of  numbers,  wealth,  tal¬ 
ents  and  learning,  no  sect  was  endowed  with  such  power 
and  influence,  as  to  aim  at  supremacy.  Hence,  their  part¬ 
nership,  in  the  glorious  cause  of  political  liberty  and  nation- 
tional  independence,  expanded  itself,  till  it  comprehended 
the  advocates  and  champions  of  freedom,  under  the  still 
moie  glorious  fellowship  of  Christian  equality. 

The  leading  sects  of  Protestants  in  the  United  States, 
have  always  agreed  in  essentials  :  and  all  have  acknowledg¬ 
ed,  without  any  qualification,  that  the  Bible  is  the  religion 
of  Protestants.  But  they  have  differed  in  minor  particulars, 
each  from  the  other,  in  a  greater  or  less  degree.  As,  how¬ 
ever,  and  it  is  too  much  the  common  course,  they  found  re¬ 
ligion,  after  the  Revolution,  not  a  part  of  the  general  scheme 
of  education,  they  do  not  appear  to  have  ever  considered 
the  question,  what  reform  ought  to  be  made,  or,  if  they  did, 


TO 


they  were  deterred  from  any  attempt  by  the  unhappy  jealou¬ 
sies,  which  still  subsist  too  much  among  them,  and  by  the 
absence  of  a  truly  Christian  spirit  of  mutual  love  and  mutual 
labor.  When  it  is  considered  also,  that  it  has  always  been 
a  common  practice  for  youth  of  various  denominations,  to 
frequent  the  same  schools,  academies  and  colleges,  it  was  to 
have  been  expected,  that  this  state  of  things  should  contri¬ 
bute  a  very  ample  share  to  the  exclusion  of  religion,  as  a 
regular,  continued  part  of  general  education.  Unfortunate¬ 
ly,  religion  has  been  always  regarded,  far  more  than  was 
right,  in  its  controversial  character.  The  obvious  effect  has 
been,  to  exclude  it  from  any  plan  of  general  education  ;  be¬ 
cause,  it  never  could  be  omitted  in  that  form,  into  any  such 
scheme  :  and  if  it  were  so  admitted,  the  effect  would  be  to 
banish  at  once  the  children  of  every  other  denomination.* 

It  well  becomes  Protestants,  and  especially  the  Protes¬ 
tant  Clergy,  to  consider,  whether  their  mutual  jealousies,  and 
want  of  truly  Christian  liberality,  are  not  the  main  causes, 
why  Heathen  predominates  so  vastly  over  Christian  Litera¬ 
ture,  in  all  our  schemes  of  education.  I  fear  that  each  val¬ 
ues  his  peculiar  sect ,  more  than  his  common  religion,  and 
his  own  confession  or  articles,  more  than  the  common  stand¬ 
ard,  the  Bible.  It  is  not  wonderful  that  such  a  spirit  should 
still  persevere  in  excluding  the  Bible  from  the  school  and  col¬ 
lege.  But,  I  trust  that  the  truly  Christian  influences,  which 
are  now  spreading  abroad  over  the  whole  world,  will  do 
much  toward  substituting  Christian  fellowship  for  sectarian 
jealousy,  and  Christian  for  heathen  influences  throughout  the 
whole  course  of  education.  I  would  not,  indeed,  have  the 
architecture  of  Antiquity  defaced,  nor  the  Classics  burnt,  as 
is  said  to  have  been  the  fate  of  both,  at  the  hands  of  Grego¬ 
ry  the  Great;  but  I  would  dethrone  the  latter  from  their  des¬ 
potic  control  in  our  schools  and  colleges,  over  the  hearts, 
the  consciences  and  the  understandings  of  the  young.  I 
would  degrade  them  from  the  rank  of  masters ,  to  the  con¬ 
dition  of  servants,  in  the  education  of  Christian  children. 

Thus,  the  original  absence  of  religion,  as  a  feature  of  gener¬ 
al  education,  sectarian  jealousy,  the  want  of  a  practical  spir¬ 
it  ol  Christian  liberality,  the  controversial  character  of  reli¬ 
gion,  the  apparent  efficiency  of  public  worship  and  of  cate¬ 
chetical  instruction,  and  the  intermixture  of  the  children  of 


•* 


Note  C. 


71 


various  denominations,  at  the  same  school,  have  been  the 
principal  causes  of  the  continued  exclusion  of  the  Bible, 
from  our  plans  of  general  education. 

But  has  not  the  time  come,  when  a  change  may  be  advan¬ 
tageously  and  properly  made?  Is  it  credible,  that  no  change 
ever  will  be  made,  that  the  Bible  never  will  be  an  insepara¬ 
ble  part  of  all  education,  from  the  earliest  and  the  lowest, 
to  the  latest  and  the  highest  ?  For  myself,  I  have  no  doubt, 
as  to  the  answer  to  be  given;  and  believing  as  I  do,  that  one 
of  the  first  duties  of  the  Reformation  was  to  have  incor¬ 
porated  the  Bible  into  the  whole  course  of  instruction.  I 
trust  that  the  time  is  not  far  distant,  when  this  principle  will 
be  universally  acknowledged  and  acted  on,  “that  the  Bible  is 
the  only  good  basis,  and  the  only  safe,  enduring  cement  of  all 
education .” 

Peculiar  circumstances  incident  to  our  own  country,  and 
to  the  age,  in  which  we  live,  indicate  the  present  as  the  time, 
and  the  U.  States  as  the  place,  to  take  up  and  consider  this 
deeply  interesting  and  important  question.  Let  us  then  pro¬ 
ceed  to  do  so,  not  daring,  however,  to  hope,  that  much  more 
can  be  accomplished  now  than  to  direct  attention  to  the  sub¬ 
ject,  yet  feeling  that  even  that  little  is  an  object  worthy  of 
accomplishment. 

Our  country  must  be  acknowledged  an  appropriate  place; 
when  we  consider  its  freedom  from  every  species  of  intol¬ 
erance  and  persecution,  the  equality  of  all  sects,  under  our 
laws  and  constitutions,  the  absence  of  superstition,  of  church 
establishments,  and  of  priestly  nobility,  the  total  separation 
of  church  and  state,  the  general  dependence  of  the  clergy 
upon  the  people,  and  the  extensive  participation  of  the  laity 
in  church  concerns.  When  we  consider,  also,  the  civil  and 
political  equality,  which  prevail  among  us,  our  state  of  so¬ 
ciety,  so  natural  and  inartificial,  the  general  diffusion  of 
knowledge,  the  constant  approximation  towards  universal 
education,  the  unshackled  freedom  and  all-pervading  influ¬ 
ence  of  the  press,  the  plain  practical  character  of  all  our 
institutions,  the  share  of  the  people  in  the  administration  of 
government,  and  the  paramount  authority  of  popular  sen¬ 
timent,  we  cannot  but  see  a  vast  difference  between  our 
own  and  every  other  country,  that  has  ever  existed.  Should 
the  question  be  asked,  “why  is  such  a  country,  the  appro¬ 
priate  place,  to  consider  and  act  upon  the  question,  as  to 
Bible  Education?”  I  would  answer  thus.  It  is  peculiarly  a 
fit  place;  because  we  are  a  plain,  practical  people,  all  our 
schemes  are  founded  on  principles  of  natural  right  and  duty. 


72 


all  our  reforms  are  of  the  same  description,  and  have  utili¬ 
ty  for  their  object,  religious  truth,  duty,  and  usefulness  are 
above  all  others,  every  thing  depends  on  individual  and  so¬ 
cial  enterprise,  popular  patronage  is  the  only  one  known, 
the  people  are  the  beginning,  middle,  and  end  of  every 
thing. 

But,  not  only  is  our  country  the  fit  place,  the  present  is, 
in  an  eminent  degree,  the  suitable  period.  It  is  an  sera  of 
unexampled  light,  in  all  that  regards  the  social  condition  and 
political  improvement  of  man.  It  is  equally  an  extraordi¬ 
nary  sera,  in  whatever  belongs  to  Science  and  Literature, 
and  to  all  the  various  Arts,  which  contribute  to  adorn  and 
refine  society,  to  multiply  the  comforts,  exalt  the  happiness, 
and  enlarge  the  usefulness  of  man.  Nor  is  it  less  a  remark¬ 
able  period,  in  a  religious  point  of  view,  when  we  bear  in 
mind  the  institutions,  that  have  arisen,  and  the  spirit  that 
has  prevailed  more  especially,  within  the  last  five  and  twen¬ 
ty  years.  The  Sunday  School  and  the  Bible  Society,  Tract 
and  Missionary  Associations,  with  those  for  meliorating  the 
spiritual  and  moral  condition  of  the  Mariner,  and  many 
others  of  a  kindred  character,  have  arisen  every  where  to 
honor  and  to  bless  our  American  Christendom.  The  spirit 
of  the  age  is  of  the  same  noble  order ;  for  it  is  liberal  in 
contributing  both  time  and  money,  for  all  Christian  purpo¬ 
ses  ;  and  still  more  liberal  in  the  Christian  temper  and  feel¬ 
ings,  which  are  influencing  more  and  more,  both  clergy  and 
laity.  Now,  it  is  obvious  that  Christian  Education  is  fitted 
to  refine  and  dignify  public  sentiment,  to  enlighten  men  on 
subjects  of  personal  and  social,  of  private  and  public  duty  ; 
to  afford  a  higher,  and  purer  standard  of  usefulness  ;  and  by 
its  combination  with  all  other  means  of  improvement,  to 
make  the  people,  wiser,  and  better,  and  happier,  than  they 
would  otherwise  be.  Let  the  Bible  then  be  brought  to  bear 
upon  the  affections  of  the  heart,  upon  the  powers  of  the 
understanding,  upon  the  immortal  aspirations  of  the  soul, 
and  upon  the  whole  character,  in  its  interior  and  exterior 
relations,  and  if  we  have  either  the  faith  of  religion,  or  the 
faith  of  experience,  we  must  believe,  that  the  happiest  con¬ 
sequences  will  be  the  result.  Hitherto,  like  the  fabulous 
streams  of  Alpheus  and  Arethusa,  secular  and  Christian  edu¬ 
cation  have  existed  entirely  independent,  though  like  them, 
they  commence  at  the  same  point,  extend,  as  it  were,  paral¬ 
lel  through  life,  and  terminate  at  the  same  place.  But  let 
them  be  inseparably  blended,  from  infancy  to  manhood,  and 


73 


as  the  waters  of  Marah  became  sweet  from  the  tree,  that 
was  cast  into  them,  so  shall  the  bitterness  of  secular  be  for¬ 
ever  banished,  by  the  purifying  influences  of  Christian  Ed¬ 
ucation. 

We  have  thus  considered  the  origin  of  that  practice,  which 
excludes  religion  from  schemes  of  general  education,  and 
the  causes  of  its  continuance.  We  have  seen  that  our  coun¬ 
try  is  peculiarly  the  appropriate  place,  and  that  the  present 
is,  in  a  remarkable  degree,  a  suitable  period,  for  considering 
and  deciding  this  interesting  question.  Let  us  now  proceed 
to  inquire  into  the  motives,  which  invite  to  a  fundamental 
change  in  this  matter. 

The  limits  of  this  Address  will  not  permit  me  to  do  more, 
than  assign  the  reasons,  which  are  derived  from  the  princi¬ 
ple  of  Duty.  As  a  spiritual,  and  not  merely  a  material  be¬ 
ing,  man  consists  of  a  conscience,  an  understanding-  and  a 
heart.  Religion  is  the  sphere  of  the  first,  knowledge  of  the 
second,  and  the  affections  of  domestic  and  social  life,  of  the 
third.  On  the  first,  essentially  depend  our  happiness  and 
perfection,  here  and  hereafter :  on  the  second,  chiefly  rests 
the  business  of  life :  on  the  third,  the  greater  part  of  our 
enjoyments  and  comforts,  in  the  family  circle,  and  in  social 
intercourse.  As  the  combination  of  all  makes  the  most  fin¬ 
ished  character,  in  the  sight  both  of  God  and  Man,  so  the 
same  union  must  of  necessity,  make  the  most  complete 
scheme  of  education.  How  extraordinary  then  is  the  fact, 
that  the  first  and  last  should  have  been  so  carefully  excluded 
from  schemes  of  general  education  !  From  these  are  banish¬ 
ed  the  enlightenment  of  that  conscience,  which  is  the  pecu¬ 
liar  empire  of  God  himself;  and  the  cultivation  of  those 
affections,  which  here  below,  embosom  the  whole  human 
family,  and  ascending  to  heaven,  commune  with  God,  and 
Angels,  and  the  spirits  of  the  just;  while  the  understanding 
is  cultivated,  as  if  this  were  the  only  important  element,  in 
the  moral  constitution  of  man. — The  course  of  study  in 
every  school,  academy  and  college,  attests  the  truth  of  the 
remark,  that  almost  the  only  object  of  all  schemes  of  gen¬ 
eral  education,  is  to  make  scholars  and  men  of  business. 
But  to  cultivate  the  conscience  and  the  affections,  out  of 
which  are  the  issues  of  life  and  death,  of  happiness  and 
misery,  forms  no  part  of  the  scheme.  A  moment’s  reflec¬ 
tion  will  satisfy  every  one,  that  almost  the  rvhole  of  educa¬ 
tion  is  devoted  to  the  classics  and  mathematics.  If  we  take, 
as  the  average  years  of  education,  from  six  to  eighteen,  a 

7 


74 


period  of  twelve  years,  we  shall  see  at  once,  that  three- 
fourths  of  them  are  dedicated  to  these  two  branches.  Of 
the  other  three,  at  least  hve-sixths  are  allotted  to  studies, 
which  have  little  if  any  influence  at  all,  on  the  conscience 
and  the  heart.  Thus,  in  a  Christian  country,  in  Christian 
schools,  academies  and  colleges,  under  the  sanction,  and 
and  even  administration,  to  a  great  extent,  of  the  Christian 
Ministry,  and  of  Professing  Christians,  we  behold  the  ap¬ 
palling  truth,  that  in  a  scheme  of  general  education,  not 
more  than  one-twenty-fourth  part  of  it  is  devoted  to  the  en¬ 
lightenment  of  the  conscience  and  the  cultivation  of  the 
affections.  In  point  of  fact,  then,  those  things,  which  even 
the  Angels  desire  to  look  into,  are  neglected  or  carefully 
excluded,  as  though  it  were  intended  to  demonstrate  practi¬ 
cally,  how  little  they  were  esteemed.  So  complete  has 
been  the  banishment  of  the  Scriptures  from  all  academic 
and  collegiate  instruction,  one  might  almost  imagine  that. 
Infidel  rulers  had  forbidden  the  use  of  the  Bible,  in  schools 
and  universities,  in  imitation  of  the  Apostate  Julian,  who 
prohibited  the  Christians  from  studying  the  Books  of  the 
Gentiles. 

Duty  is  the  great  business  of  Man’s  life ;  it  is  the  only 
standard  of  usefulness,  the  only  guide  to  happiness.  In 
exact  proportion,  as  it  is  correctly  taught,  justly  appreciated, 
and  faithfully  practiced,  individuals  and  communities  will 
be  prosperous  and  happy.  The  Spartan  principle,  to  which 
they  adhered  with  inexorable  fidelity,  that  may  well  shame 
the  Christian,  was  this — to  teach  that,  which  would  be  most 
valuable  to  the  youth  in  manhood.  Hence,  the  children  of 
Sparta  were  regarded  as  Public  Property,  and  trained  for 
the  service  of  the  State.  War  being  the  whole  end  of  their 
institutions,  education  was  accordingly  moulded  as  a  means 
to  its  attainment,  with  a  skill  as  iron-nerved,  and  a  spirit, 
as  merciless  and  uncompromising,  as  those,  which  charac¬ 
terize  the  Indian  of  North  America.  During  the  supremacy 
of  Napoleon,  “  as  every  young  man  in  the  Empire  had  rea¬ 
son  to  anticipate  a  summons  to  the  Army,  the  first  object  of 
education  naturally  was,  to  fit  him  for  the  field.”  The  Per¬ 
sian  children,  while  at  school,  “employed  their  time  as  dil¬ 
igently  in  learning  the  principles  of  justice,  as  the  youth  in 
other  countries  did  to  acquire  the  most  difficult  arts  and  sci¬ 
ences.”  Diderot,  though  an  Infidel,  carefully  instructed  his 
daughter  in  the  New  Testament,  as  the  only  code  of  morals. 
Disbelieving  its  divine  origin,  he  acknowledged  the  perfec- 


75 


tion  of  its  practical  morality ;  and  not  only  desired,  but  la¬ 
bored  to  give  to  its  purity  and  beauty,  a  transcendant  influ¬ 
ence  over  the  character  of  his  child.* 

Such  are  the  lessons,  which  the  Christian  learns  from  the 
Heathen,  the  Despot,  and  the  Unbeliever.  He  confesses 
that  duty  is  the  very  life  of  life,  the  fountain  of  all  good, 
private  and  public,  of  all  happiness,  individual  and  domes¬ 
tic,  social  and  national.  He  acknowledges,  that  his  children 
are  indeed  public  property;  but  he  rejoices  that  they  are 
such  only  because  they  are  in  a  higher  and  nobler  sense, 
the  property  of  God :  that  he  is  their  Creator,  Ruler,  and 
Judge ;  that  his  Scriptures  have  brought  life  and  immortal¬ 
ity  to  light ;  that  they  are  the  only  genuine  standard  of  truth 
and  obligation;  that  all  are  bound  to  study  them,  to  imbibe 
their  spirit,  and  to  practice  their  precepts :  and  that  the 
whole  fabric  of  all  our  institutions,  and  of  our  society  and 
government  rests  upon  them. 

“  In  te  omnis  domus  inclinata  recumbit.” 

The  Heathen,  the  Tyrant,  the  Infidel  march  onward  to 
the  accomplishment  of  their  purpose,  sustained  by  a  corre¬ 
spondent  energy  and  perseverance  ;  but  the  Christian  profits 
not  by  the  lesson.  Like  Demosthenes,  who  loved  to  swear 
by  the  mighty  dead  of  Marathon,  but  shrunk  from  the  imi¬ 
tation  of  their  glorious  deeds,  the  Christian  has  banished 
from  his  plans  of  education,  the  Holy  Scriptures  ;  as  though 
to  be  deeply  read  in  the  Oracles  of  God,  were  not  the  chief 
end  of  life.  Plato  excluded  Homer  from  his  scheme  of  a 
Republic ;  and,  as  though  the  Bible  were  a  pestilent  and 
dangerous  book,  the  Christian  has  rivaled  silently,  and,  I 
believe  for  the  most  part,  undesignedly,  the  example  of  the 
Homer  of  the  Poets ;  for  the  Bible  is  no  where  taught ,  as  a ; 
part  of  a  complete  course  of  general  education.  While  the 
Arabians  studied  the  mathematical  and  metaphysical  science 
of  Greece,  they  rejected  her  Orators  and  Poets:  the  former, 
because  Grecian  eloquence  had  neither  part,  nor  lot  in  Ma- 
homedan  despotism :  the  latter,  because  Grecian  Idolatry 
was  “married  to  immortal  verse,”  in  Grecian  poetry.  The 
Saracen  acted  consistently,  whether  we  look  to  his  politics 
or  his  religion ;  but  how  inconsistently  does  the  Christian 


See  Note  D, 


76 


act,  who  excludes  from  his  scheme  of  education,  the  elo¬ 
quence  of  him,  who  spake  as  never  man  spake ;  and  the 
poetry  of  Prophets,  unrivaled  in  Grecian,  Roman,  and  Ara¬ 
bian  Literature  !  The  Mahomedans  valued  the  Koran  too 
highly,  to  pollute  their  sacred  volume,  by  the  false  and  cor¬ 
rupt  mythology  of  Grecian  verse;  but  Christians  not  only 
expose  the  young,  designedly  and  joyfully,  to  the  unhallow¬ 
ed  influences  of  Paganism  ;  but  these  are  constituted  almost 
the  vicegerents  of  education ,  in  history  and  eloquence,  in 
rhetoric,  poetry  and  morals.  The  French  Poet  D’Aurat  em¬ 
ployed  the  latter  years  of  his  life,  in  the  attempt  to  discov¬ 
er,  as  he  believed  he  could,  the  whole  Bible  in  Homer  :  and, 
assuredly,  one  might  almost  be  excused  for  the  opinion,  that 
the  authors  of  schemes  of  education,  in  Christian  countries, 
either  set  very  little  value  on  the  Bible,  or  thought,  with 
D’Aurat,  that  its  sublime  morals,  its  spotless  purity,  its  eter¬ 
nal  sanctions,  and  spirit  of  peace,  order,  humility  and  love, 
would  be  discovered  by  youth,  in  the  study  of  Homer  and 
Virgil,  of  Cicero,  Sallust,  and  Caesar. 

“  Adolescens  rempublicam  defendi ,”  says  Tully,  “  senex 
hand  deseram  but  while  the  Christian  believes,  that  mor¬ 
al  education  is  far  more  important  than  mental,  and  that  the 
former  is  indispensable  for  youths,  he  abstracts  them  during 
their  studies,  almost  wholly  from  the  only  scheme  of  morals, 
which  teaches  them  to  defend  and  never  to  forsake  the  cause 
of  God,  in  youth,  in  manhood,  or  in  old  age.  When  He- 
rault  de  Sechelles  inquired  of  Buffon,  how  many  authors 
ought  to  be  thoroughly  and  profoundly  studied,  he  replied, 
there  are  only  five,  Bacon,  Newton,  Leibnitz,  Montesquieu, 
and  myself.  If  the  Christian  were  asked  the  same  question, 
he  would  not  dare  to  name  the  Bible  first,  and  second,  and 
third,  as  Demosthenes  named  delivery ;  for  his  schemes  of 
education  would  rise  up  in  judgment  against  him.  On  the 
one  hand,  he  admits,  that  we  should  train  up  a  child  in  the 
way,  in  which  he  should  go,  that  when  he  is  old  he  may  not 
depart  therefrom ;  whilst  on  the  other,  he  makes  reli¬ 
gion  no  part  of  the  plan  of  education.  Nulla  dies  sine  lin¬ 
ed,  the  maxim  of  the  ancient  painter,  becomes  his  rule  for 
youth,  in  the  study  of  geography  and  grammar,  of  languages, 
rhetoric  and  geometry.  But  hopeless  would  be  the  search 
for  a  Christian  Institution,  in  which  the  painter’s  maxim  is 
applied  to  the  Scriptures.  One  might  have  supposed  that 
Christians,  esteeming  Religion  as  the  pearl  above  all  price, 
would  have  considered  it  an  insult  to  the  majesty  of  God, 


77 


contemptuous  to  the  Holy  Volume,  and  a  reproach  to  them¬ 
selves,  to  tolerate  any  scheme  of  education,  of  which  Chris¬ 
tian  duty  and  the  Bible,  were  not  a  prominent  feature,  an 
inseparable  part.  Every  day  that  he  lived,  Cyprian  called 
for  the  works  of  Tertullian,  in  the  language  of  admiration 
and  gratitude,  “  Da  milii  magistrum And,  assuredly, 
not  a  day  should  elapse  in  any  seminary,  however  humble  or 
lofty,  but  the  pupil  should  be  taught,  in  imitation  of  the  Af¬ 
rican  Prelate,  to  dedicate  a  portion  of  his  time  to  the  study 
of  our  best  and  greatest  Master,  the  only  fountain  of  hap¬ 
piness,  the  only  standard  of  duty,  the  Bible. 

If  it  be  conceded,  as  it  undoubtedly  must  be,  that  the 
Scriptures  are  the  only  test  of  truth,  and  the  only  guide  to 
our  duties,  how  exceedingly  incomplete  must  every  plan  of 
education  be,  which  does  not  require  of  the  young,  to  study 
daily  this  standard  and  this  guide.  If,  indeed,  the  3roung 
be  exposed  to  the  sectarian  spirit  and  dogmatical  style  of  a 
divinity  professor,  more  devoted  to  his  own  creed,  than  to 
the  Bible,  we  are  not  surprised,  that  he  should  acquire  among 
them,  the  Cambridge  nickname  “  Malleus  Hereticorum .” 
Assuredly,  however,  no  man  would  deserve  or  receive  that 
title,  who  should  reject  the  Metaphysics  of  polemical  divin¬ 
ity,  for  the  admirable  common  sense  of  the  Sermon  on  the 
Mount:  and  the  scholastic  logic  of  sectarian  Christianity, 
for  the  practical  simplicity  and  beauty,  benevolence  and 
holiness,  that  plead  so  eloquently  in  the  life  and  death,  in 
the  character  and  sentiments  of  the  Redeemer.  Let  it  not 
be  said,  that  men  cannot  be  found  thus  to  teach.  The  ex¬ 
periment  has  been  actually  and  successfully  tried,  to  a  limi¬ 
ted  extent,  in  Sunday  Schools.  If,  indeed,  you  appoint  a 
Professor  to  explain  and  vindicate  a  particular  creed,  you 
could  scarcely  look  for  any  other  than  the  unhappy  fruits, 
which  would  unavoidably  flow  from  sectarian  religion,  as  a 
part  of  general  education.  Let  religion,  in  this  form,  be  ap¬ 
propriated  to  the  church,  to  catechisms,  to  theological  semi¬ 
naries,  and  even  to  the  Sunday  school.  But,  if  you  require 
of  every  instructor,  to  teach  the  duties  of  life,  from  the  Bi¬ 
ble,  I  at  least,  believe,  that  you  would  have  nothing  to  fear. 
I  speak  advisedly,  in  expressing  this  opinion.  Most  teach¬ 
ers  are  laymen,  and  these  unquestionably  are  less  devoted  to 
sectarian  distinctions,  and  are  much  less  influenced  by  the 
esprit  de  corps,  than  the  clergy.  If,  instead  of  a  sectarian 
text-book,  the  Bible  be  given  to  teachers,  as  their  standard 
for  instruction,  it  must  be  obvious,  that  the  risk  of  their  per- 

7 * 


verting  it  to  answer  party  views,  is  unworthy  of  notice*  A 
very  strong  illustration  of  this  remark,  is  found  in  the  prac¬ 
tice  of  clergymen  themselves.  Almost  all  of  them,  are  set¬ 
tled  in  churches,  established  with  a  view  to  the  doctrine, 
discipline,  and  worship  of  particular  denominations  :  and 
yet  how  rarely  are  sermons  purely  sectarian,  heard  from 
their  lips  !  As  a  farther  illustration,  take  the  same  persons, 
send  them  forth  to  preach,  not  to  their  own,  but  to  a  mixed 
congregation,  and  still  more  rarely  do  we  hear  a  sectarian 
discourse.  How  much  more  improbable  then,  would  secta¬ 
rian  instruction  be  from  laymen,  whose  studies,  habits,  and 
intercourse,  are  a  still  farther  security  for  their  good  sense 
and  discretion. 

Let  it  not  be  said,  that  most  teachers  are  incompetent  to 
give  religious  instruction,  and  that  such  would  sometimes 
come  with  an  ill-grace  from  those,  who  honored  religion, 
neither  in  precept,  nor  in  practice.  The  first  part  of  the 
objection  seems  to  imply,  that  profound  and  various  knowl¬ 
edge  is  necessary ;  but  this  is  an  error.  When  some  one 
requested  the  direction  of  Cardinal  Pole,  in  studying  the 
Epistles  of  St.  Paul,  he  advised  him,  first  to  master  those, 
which  arc  preceptive  and  practical,  and  afterwards  such  as 
are  chiefly  devoted  to  mysteries  and  doctrines.  Teachers, 
in  like  manner,  even  if  left  to  themselves,  would  prefer  the 
Gospels  to  the  Epistles.  But  this  would  undoubtedly  be  mat¬ 
ter  of  regulation,  like  every  other  branch  of  the  general 
scheme.  The  second  part  of  the  objection  also  deserves 
notice,  for  it  supposes  an  inconsistency  between  the  life  and 
instructions  of  the  Teacher.  The  first  happy  effect  of  the 
new  system  would  be  to  make  Parents,  and  Guardians,  and 
Trustees,  more  circumspect  in  their  choice.  Is  there  a  capa¬ 
ble  instructor,  whose  sentiments  and  conduct  are  not  deci¬ 
dedly  favorable  to  religion  ?  At  present,  he  receives  em¬ 
ployment;  but  change  the  plan,  and  you  would  never  en- 
oaore  him,  because  he  would  have  to  teach  from  the  Bible. 
Our  seminaries  have,  at  times,  been  dishonored  by  men,  who 
have  been  addicted  to  intemperance  and  profane  swearing, 
who  have  spoken  and  written  disrespectfully  of  religion, 
who  profane  the  Sabbath,  and  rarely,  if  ever,  attend  the  wor¬ 
ship  of  Christian  assemblies.  Such  men  could  not  be  pat¬ 
ronized  under  a  scheme,  embracing  the  daily  study  of  the 
Bible.  Whilst  education  is  regarded  as  merely  secular  and 
intellectual,  the  moral  character,  in  those  particulars,  will 
wot  be  scrutinized  before,  nor  observed  after  the  appoint- 


79 


ment.  Again,  I  draw  an  illustration  from  the  experience  in 
all  schools.  Is  it  not  a  common  remark,  that  to  teach  oth¬ 
ers,  is  the  most  effectual  mode  of  self-improvement,  in  the 
branches  taught?  No  one  doubts  this,  in  the  case  of  gram¬ 
mar  and  geography,  rhetoric,  languages  and  mathematics. 
And  why  should  it  not  be  equally  true,  with  religious  in¬ 
struction?  The  testimony  of  Sunday  Schools  favors  my 
argument;  for,  it  is  well  known  to  all,  who  take  an  inter¬ 
est  in  them,  that  the  character  of  the  Teacher  has  been  re¬ 
peatedly  improved,  by  the  instruction  of  the  children  entrus¬ 
ted  to  him. 

Let  us  now  inquire,  whether  manifest  advantages  are  not 
presented,  in  relation  to  the  pupil.  And  first  let  us  examine 
such  arguments,  as  are  founded  on  the  supposition,  that  the 
scheme  is  unnecessary.  If  this  be  so,  it  must  be  either,  be¬ 
cause  the  subject  is  unworthy  of  any  attention,  or  because 
it  receives  elsewhere  sufficient  attention.  The  first  view, 
most  assuredly  will  not  be  ventured  by  any  one.  Let  us 
consider  the  second.  That  the  public  services  of  the  Sab¬ 
bath  are  not  at  all  a  substitute,  must  be  obvious  to  every  one 
who  reflects  ;  for  the  great  majority  of  sermons  are  neither 
adapted  to  the  capacity,  nor  are  they  intended  for  the  im¬ 
provement  of  the  young.  Catechetical  instruction  is  not  a 
substitute;  because  it  is  exceedingly  limited,  and  has  almost 
unavoidably  a  large  infusion  of  sectarianism.  Nor  is  the 
Sunday  School  system  a  substitute  ;  for  this  also  is  more  or 
less  sectarian  ;  and  besides,  the  course  of  instruction  is  ve¬ 
ry  narrow,  and  is  confined  almost  wholly  to  mere  children. 
Nor  can  we  rely  on  domestic  education  ;  for  we  know,  and 
the  Sunday  school  system  is  the  highest  proof,  that  the  ma¬ 
jority  of  parents  are  unwilling  or  incompetent.  It  would 
he  as  unwise  to  trust  religious  education  to  them,  as  to  con¬ 
fide  to  them  the  general  instruction  of  their  children.  Sun¬ 
day  schools  may  answer,  with  considerable  alterations  and 
improvements,  for  children;  but  can  never  be  an  adequate 
scheme  of  instruction  from  youth  to  manhood,  whether  we 
consider  the  very  small  portion  of  time  employed  in  a  whole 
week,  the  impossibility  of  having  adequate  teachers,  in  the 
higher  departments,  and  the  great  number,  who  attend  gen¬ 
eral,  but  not  Sabbath  Schools.*  Independently,  however, 
of  these,  the  principal  objection  against  sermons,  catecheti¬ 
cal  instruction,  domestic  teaching,  and  Sunday  schools,  as 


Note  E. 


80 


adequate  substitutes  for  the  proposed  plan,  arises  from  the 
unhappy  influence,  exerted  by  the  present  scheme  of  exclu¬ 
sion  over  the  hearts  and  minds  of  youth.  Let  us  examine 
this  subject  attentively. 

Is  it  not  obvious,  that  the  absolute  separation  of  secular 
and  religious  education  must  unavoidably  make  this  impres¬ 
sion,  that  they  are  essentially  unconnected ,  and  ought  to  he 
kept  totally  independent  each  of  the  other .  But  is  this  true  1 
The  first  prepares  a  man  only  for  the  business  of  life ;  the 
second,  both  for  the  business  and  duties  of  life.  Now,  the 
business  and  duties  of  life  are  indissolubly  bound  together 
in  the  nature  of  man,  by  God  himself.  Yet  man  by  his 
scheme  of  instruction,  has  actually  put  asunder  what  God 
had  joined  together.  It  is  the  same  with  the  affections  of 
the  heart.  God  has  ordained  their  exercise  in  every  act  of 
life,  as  inseparable  from  the  very  business  of  life.  Yet,  if 
we  judge  from  his  plan  of  education,  Man  has  declared,  that 
they  have  not  a  co-existence  in  real  life  ;  for  he  has  banished 
the  cultivation  of  the  heart  from  schools  of  secular  instruc¬ 
tion.  Languages,  Grammar,  Rhetoric,  and  the  Philosophy 
of  Mind,  are  taught  alongside  of  Mathematical  Science, 
though  totally  different  in  character.  Yet,  the  religious  cul¬ 
tivation  of  the  mind  and  the  heart  is  excluded  from  all  share 
in  a  scheme,  whose  object  is  to  fit  the  young  for  happiness, 
duty,  and  usefulness.  Assuredly,  it  must  be  obvious,  that 
Christian  children  will  never  learn  their  duties,  as  Christian 
men  and  Christian  women,  from  geography  and  arithmetic, 
from  grammatical  or  rhetorical  works  ;  nor  will  the  affec¬ 
tions  be  cultivated  by  studying  the  whole  circle  of  Mathe¬ 
matics.  And  yet,  there  is  rarely  an  instance,  in  the  course 
of  life,  when  we  are  called  to  the  use  of  the  various  bran¬ 
ches  of  knowledge,  but  that  we  ought  to,  and  actually  do 
exercise  the  sense  of  duty,  if  the  conscience  be  enlightened, 
and  our  feelings,  if  the  heart  be  well  regulated. 

My  next  objection  to  the  present  scheme  is,  that  the  sep¬ 
aration  of  religious  from  secular  education,  gives  to  the  former 
too  much  of  a  local,  professional  character.  Religion  seems 
as  though  it  belonged  only  to  the  Clergy,  and  the  Church,  and 
the  Sabbath.  It  acquires  an  air  of  constraint,  a  mannerism, 
unfriendly  to  its  wholesome  influence  over  the  mind,  the 
heart,  the  conscience,  and  over  the  whole  life.  Its  vital, 
practical,  personal  operations  are  obscured  and  weakened  ; 
because  it  appears  to  be  exclusively  the  business  of  one  day 
and  one  place.  Every  other  day  and  all  other  places,  are 
dedicated,  as  far  as  respects  education,  to  the  concerns  of 


81 


the  world,  if  not  altogether,  at  least,  to  a  vast  extent.  In 
such  a  state  of  things,  it  is  not  possible  for  religion  to  per¬ 
vade  naturally  and  harmoniously,  the  whole  structure  of 
character.  It  cannot  be  realized  to  be  the  business  of  every 
day,  and  an  essential  element  in  every  transaction  of  life. 

It  appears  to  me  also,  that  this  separation  promotes  reli¬ 
gious  party  spirit,  strengthens  sectarian  prejudices,  and 
ieaves  insensibly  on  the  young  mind,  the  impression,  that 
there  is  no  common  ground  between  different  sects.  It  is 
hardly  possible  to  avoid  this  consequence  ;  for  children  grow 
up  with  the  idea,  not  so  much,  that  they  are  all  Christian 
children,  as  that  they  belong  to  a  particular  sect.  But  let 
the  Bible  be  a  part  of  the  education  common  to  all,  and 
Christian  fellowship,  with  its  harmonizing  influences,  would 
be  an  early,  an  all-pervading  element  in  youthful  character. 
Hence,  reciprocal  love  and  forbearance,  liberal  sentiments, 
and  mutual  respect  and  esteem,  would  be  interwoven  with 
all  the  studies  of  youth,  and  they  would  learn  insensibly,  but 
indelibly,  experimentally,  though  not  theoretically,  that 
Christianity  is  above  all  sects,  and  the  Bible  above  all  creeds 
and  confessions  ;  that  Religion  is  pure  and  elevated,  simple, 
beautiful  and  affecting,  and  common  to  all. 

I  gather  a  farther  illustration  of  the  defectiveness  of  the 
present  scheme  from  the  circumstance,  that  religion  is  so 
rarely  the  subject  of  conversation.  Unquestionably,  this 
arises,  in  a  good  measure,  from  the  fact,  that  most  persons 
are  not  religious.  But  is  not  this  very  state  of  things  the 
consequence,  in  part,  of  the  unnatural  separation,  above  re¬ 
ferred  to  ?  If  you  discard  religion  altogether  from  the  bu¬ 
siness  education  of  life,  and  coniine  it  to  the  Church  and  the 
Sabbath,  do  you  not  effectually  prevent  it  from  becoming  an 
clement  of  conversation,  except  in  formal,  religious  inter¬ 
course  ?  But  if  religion  be,  as  it  certainly  is,  the  chief  con¬ 
stituent  of  all  usefulness  and  happiness,  if  the  Bible  abound, 
and  no  one  denies  it,  with  the  most  important  facts,  the  most 
interesting  narrative,  the  noblest,  purest  sentiments,  and  the 
best  examples,  how  can  we  doubt,  that  religion  ought  to  en¬ 
ter  largely  into  all  the  conversational  intercourse  of  life? 
That  it  never  will,  under  the  present  system,  theory  demon¬ 
strates  and  experience  testifies.  That  it  would  do  so,  as  a 
natural  consequence  of  the  daily  association  of  religious 
and  secular  instruction,  is  manifest. 

There  is,  it  appears  to  me,  in  the  present  systems  of  edu¬ 
cation,  a  radical  and  serious  deficiency,  which  the  introduc- 


82 


tion  of  the  Bible  would  supply.  I  allude  to  the  fact,  that 
youth  are  not  taught,  daily  and  habitually  that  education  is 
a  duty.  To  instruct  them  in  Duty,  being  no  part  of  the 
present  scheme,  until  you  come  to  such  a  work,  as  Paley’s 
Moral  Philosophy,  the  Teacher  only  adverts  occasionally 
to  the  topic  of  their  duty  to  study,  with  a  view  to  their  fu¬ 
ture  virtue  and  usefulness.  Emulation  and  ambition,  too 
often  the  source  of  evil  to  the  moral  temperament  and  so¬ 
cial  feelings  of  youth,  when  not  regulated  and  subservient 
to  the  sense  of  duty,  are  too  much  felt  by  them,  and  too 
much  relied  upon  by  Teachers.  But  if  the  Bible  were  the 
ground  work  of  education,  and  the  companion  of  youth,  from 
the  primary  school  to  the  university,  all  education  would  be 
interwoven  with  the  scheme  of  duty,  for  that  would  be  de¬ 
pendent  upon  and  auxiliary  to  this.  The  youth  would  not 
then  be  urged  to  study  merely  for  the  honor  of  his  teach¬ 
er,  or  through  gratitude  to  his  parents,  or  for  the  sake 
of  his  country,  or  on  account  of  the  pleasures  of  knowl¬ 
edge.  The  higher  motives  and  sanctions  of  religion  would 
be  taught  as  the  basis  of  his  obligation  to  study.  His  duty 
to  God  would  appear  as  the  only  fountain  of  all  others:  and 
from  the  beginning  he  would  learn,  that  he  was  bound  to 
study ;  because  his  duty  to  God,  required  it  of  him.  All 
other  considerations  would  gather  their  strength  from  this : 
and  all  other  duties  would  derive  their  power  to  bind  the 
conscience,  from  the  paramount  authority  of  this  great  law 
of  obedience.  Can  any  Christian  undervalue  the  deep  and 
lasting  advantages,  that  would  accrue  to  youth,  from  this 
change  in  the  principal  motive  and  prevailing  spirit  of  study? 

The  negative  influences  exerted  by  the  present  scheme, 
on  the  feelings  and  opinions,  and  through  them,  on  the  en¬ 
tire  character  of  youth,  are  deserving  of  notice.  Nor  must 
we  despise  them,  for  they  are  often  more  powerful  and  du¬ 
rable,  because  they  are  silent,  secret  and  indirect.  If  Teach¬ 
ers  were  to  proclaim  publicly  and  boldly  to  their  pupils,  that 
Religion  was  of  little  consequence,  and  had  nothing  to  do 
with  their  preparation  for  the  business  of  life,  we  should  be 
exceedingly  shocked.  If  the  Instructor  were  to  express 
an  opinion,  in  like  manner,  to  the  young,  that  Heathen  My¬ 
thology  is  a  preferable  study  to  the  Bible,  we  could  not  re¬ 
strain  our  indignation  and  astonishment. — How  exceedingly 
moreover  would  that  indignation  and  astonishment  be  en¬ 
hanced,  if  we  were  to  hear  such  a  sentiment  from  the  min¬ 
isters  of  the  holy,  humble,  perfect  Jesus,  in  favor  of  a  sys- 


83 


tem  immoral,  and  licentious,  and  indecent,  as  the  Pantheon 
of  Paganism  !  And  yet  we  tolerate  practically  very  nearly 
the  same  thing.  What  other  construction  but  this,  can  the 
young  put  upon  the  whole  plan  of  their  education  ?  Are 
they  told  that  the  Bible  is  the  Book  of  God,  written  by  the 
inspired  pen  of  the  Prophet  and  the  Apostle  ?  Yet  this  di¬ 
vine  volume,  is  wholly  abandoned  for  human  works,  uncon¬ 
nected  with  it.  Are  they  taught,  that  there  is  no  God,  but 
the  God  of  the  Scriptures,  that  He  is  their  Creator  and  Gov¬ 
ernor,  and  is  to  be  their  Judge,  and  the  Dispenser  of  future 
rewards  and  punishments?  Yet  the  attributes  of  Jehovah, 
as  drawn  by  himself,  are  no  part  of  their  daily  studies  ;  while 
the  character  and  actions  of  Jupiter  and  Neptune,  of  Mars 
and  Apollo,  of  Juno,  Minerva  and  Venus,  are  continually  be¬ 
fore  them.  In  a  word,  they  are  expected  to  be  more  famil¬ 
iar  with  the  Pantheon  of  Heathenism,  than  with  the  Word  of 
God.  Are  they  told  that  the  character  of  the  Savior,  is  of 
more  value,  as  a  noble,  pure,  simple  model,  than  all  the  com¬ 
bined  excellence  of  Grecian  and  Roman  Antiquity?  Yet 
the  sentiments  and  actions  of  that  Redeemer  form  no  part 
of  their  daily  education ;  but  they  are  required  to  be  inti¬ 
mately  acquainted  with  those  of  the  Gods  and  Goddesses, 
Demigods  and  heroes  of  Paganism.*  Are  they  told  that  the 
New  Testament  is  incomparably  superior  to  all  the  philoso¬ 
phy  which  man  has  to  other — that  in  the  language  of  the 
dying  Rochester,  “this,  this  is  the  true  philosophy.”  Yet, 
this  very  book  is  banished  from  their  course  of  studies  ;  while 
they  are  led  to  the  formation  of  their  character  from  a  hea¬ 
then  work,  the  Offices  of  Cicero.  They  are  told  as  it  were, 
in.  the  very  language  of  Sir  Win.  Jones,  that  “  the  Scriptures 
contain  independently  of  a  divine  origin,  more  true  sublim¬ 
ity,  more  exquisite  beauty,  purer  morality,  more  important 
history,  and  liner  strains  both  of  poetry  and  eloquence,  than 
could  be  collected  within  the  same  compass,  from  all  other 
hooks,  that  were  ever  composed,  in  any  age,  or  in  any  idi¬ 
om.”  And  yet  this  book,  “  rich  in  a  more  precious  treas¬ 
ure,  eloquent  in  a  more  sublime  language,  noble  by  the  right 
of  a  miraculous  creation,  and  consecrated  by  the  imposition 
of  a  mightier  hand,”  is  banished  from  the  whole  system  of 
education  ;  while  the  history,  poetry,  philosophy,  and  elo¬ 
quence  of  pagan  Greece  and  Rome  occupy  the  largest  por- 


Note  F. 


84 


tion  of  their  time.  They  are  told,  that  the  heavens  declare 
the  glory  of  God,  that  the  firmament  showeth  his  handy 
work,  that,  in  the  universe,  they  ought  to  study  his  exis¬ 
tence  and  attributes,  and  yet  the  Bible,  the  noblest  work  of 
his  Creation,  of  his  Providence,  and  of  his  Grace,  is  no 
part  of  their  education.  Perhaps  they  are  required  to  study 
the  evidences  of  revealed  religion.  Yet  the  Scriptures  them¬ 
selves  are  never  opened  :  and  those  infallible,  surprising  tes¬ 
timonies  to  the  divinity  of  the  Old  and  New  Testament, 
which  constitute  the  living  witness  within  them,  and  can 
be  discovered  only  in  themselves,  are  sealed  up  from  their 
view.  Is  it  possible  that  such  things  have  no  influence  on 
the  minds  and  hearts  of  youth  ?  Can  they  respect  the  Bible, 
and  its  religion,  and  its  Ministers,  and  the  services  of  the 
House  of  God,  as  they  ought,  when  such  contradictions 
are  ever  before  their  eyes?  What  relish  can  educated  men 
have  for  the  simplicity  and  purity,  humility  and  holiness  of 
the  New  Testament,  when  their  youth  has  been  spent  in  the 
study  and  admiration  of  heathen  morals  and  mythology,  of 
heathen  poetry,  and  eloquence  ?  Can  they  know,  and  love, 
and  serve  God,  as  they  ought ;  can  they  acquire  the  Chris¬ 
tian  temper  and  character;  can  they  rightly  estimate  their  du¬ 
ties  to  their  fellow  men,  as  Children  of  a  common  Parent 
and  brethren  of  one  family,  when  the  only  standard  of  duty, 
and  usefulness,  and  happiness  is  thus  carefully  excluded 
throughout  the  whole  course  of  their  education  ? 

Let  us  illustrate  these  views  by  the  case  of  a  clergyman, 
who  is  an  instructor  of  youth.  When  he  extols  the  New 
Testament,  as  the  supreme  code  of  Morals,  and  yet  teach¬ 
es  morality  to  Christian  youths  from  the  Offices  of  Cicero  : 
when  he  places  the  writings  of  Solomon  above  all  mortal 
compositions,  for  the  knowledge  of  human  nature,  and  for 
admirable  sentiments,  and  yet  selects  instead  of  them,  Hor¬ 
ace,  Juvenal  and  Persius  as  his  Text  Books;  when  he  speaks 
of  the  historical  portions  of  Scripture,  as  the  most  authen¬ 
tic  and  valuable  of  their  kind,  and  yet  compels  his  scholars 
to  study  only  the  Grecian  and  Roman  Historians  ;  when  he 
acknowledges  that  the  Gospels  are  the  most  dignified,  pure 
and  interesting  of  all  Biographies,  and  yet  confines  his  pu¬ 
pils  to  Nepos  and  Plutarch  and  Tacitus;  when  he  ranks 
Moses  and  Job,  David  and  Isaiah,  far  above  the  poetry  of 
man,  and  yet  excludes  them  for  Homer,  and  Virgil,  and 
Ovid;  how  is  it  possible  that  such  things  should  not  have  a 
sensible  effect  on  the  young?  When  they  find  a  Clergv- 


85 


man  taking  his  text  from  the  Bible  on  Sunday,  yet  adopting 
Pagan  Books  for  their  instruction  during  the  week  ;  when 
they  hear  him  on  the  Sabbath,  describing  the  religion  of 
heathenism  as  idolatrous  and  corrupt,  as  full  of  abomina¬ 
tions  and  impurities,  as  fitted  only  to  darken  the  understand¬ 
ing,  brutalize  the  passions,  harden  the  heart,  and  deprave 
the  moral  taste,*  and  yet  find  that  during  the  rest  of  the  week 
he  is  zealously  employed  in  familiarizing  them  with  the  my¬ 
thology  of  Greece  and  Rome,  and  with  the  sentiments  and  ac¬ 
tions  of  Greeks  and  Romans,  formed  upon  that  standard ; 
how  can  they  resist  the  impression,  practically,  yet  deeply, 
though  silently  made,  that  in  point  of  fact,  he  considers  the 
writings  of  antiquity,  as  superior  to  those  of  Prophets  and 
Apostles,  in  preparing  youth  for  the  business,  the  duties,  and 
the  happiness  of  life? 

Christianity,  it  must  be  admitted,  is  altogether  superior 
to  heathenism,  whether  we  regard  the  natural  or  the  moral 
world;  the  individual,  or  society,  or  government.  Chris¬ 
tianity  affects  the  understanding  and  imagination,  the  con¬ 
science  and  heart,  incomparably  more  than  classic  mythol¬ 
ogy.  Its  materials  are  altogether  more  beautiful,  noble 
and  various.  Yet  we  are  told,  implicitly,  though  not  ex¬ 
pressly,  that  the  mythology  of  Greece  and  Rome  is  of  more 
consequence  in  education,  than  Christianity.  Accordingly, 
the  former  finds  a  liberal  share  of  attention  from  beginning 
to  end,  the  latter  scarcely  any  place  at  all.  What  Master’s 
table  in  the  school  room,  is  without  the  Pantheon  and  the 
Classical  Dictionary  ;  but  who  has  ever  seen  there  the  Scrip¬ 
tures,  or  a  Concordance,  or  a  Dictionary  of  the  Bible?  To 
hold  that  Christianity  cannot  and  will  not  produce  a  far 
greater  and  better  effect  on  the  mind,  heart  and  character, 
than  all  the  works  of  classic  antiquity,  would  be  as  inconsis¬ 
tent,  as  to  believe  that  man,  as  affected  by  our  Republican 
Government,  so  simple  and  practical,  so  natural  and  equit¬ 
able,  so  peaceful  and  sober,  is  far  inferior  to  man,  such  as 
he  appeared  in  the  turbulent,  oppressive  and  military  Aris¬ 
tocracies  and  Democracies  of  Greece  and  Rome.  Now  the 
important  question  is  not  whether  the  Bible  is  better  fitted 
than  the  Heathen  Classics  to  make  Poets  and  Orators  {and 
yet  I  doubt  not  even  this  ;)  but  whether  the  latter  can  bear 
any  comparison  with  the  former,  in  moulding  public  men, 
by  elevating,  expanding  and  refining  their  minds,  and  in 


* 


See  Note  G. 

8 


80 


fashioning  the  private  man  by  teaching  him  “the  whole  duty 
of  man”  in  all  the  relations  of  life. 

Our  state  of  Society  and  Government  furnish  ample  illus¬ 
tration.  Let  us  suppose  that  Republican  School  Masters 
were  to  employ  the  largest  portion  of  the  time  of  their  Schol¬ 
ars  in  teaching  them  the  principles  and  histories  of  monar¬ 
chies,  in  setting  before  them  the  lives  and  deaths  of  Tyrants, 
and  in  recommending  to  their  admiration  the  sentiments  and 
opinions  of  Despots.  This  would  be  strange  evidence  of 
republican  attachments  ;  and  yet  it  would  not  be  more  in¬ 
consistent,  than  the  general  practice  of  Christian  instructors 
in  banishing  the  Scriptures  and  clinging  to  pagan  authors, 
as  the  bosom  friends  of  youth  ?  In  vain  under  the  former 
state  of  things,  with  such  unnatural  and  pernicious  influen¬ 
ces,  would  the  Patriot  look  for  citizens,  intelligent  and  high 
minded,  admiring  and  practicing  rational  and  regulated  free¬ 
dom.  Such  schemes  would  never  make  the  Patriot  Free¬ 
man,  whose  character  as  portrayed  in  Lucan,  has  no  parallel 
in  Homer  or  Virgil,  and  of  which  the  finest  thought  was 
doubtless  borro  wed  from  the  life  and  death  of  the  Savior. 

“  Hi  mores,  hasc  duri  immota  Catonis, 

Secta  fuit  servare  modum  finemque  tenere, 

Naturamque  sequi  patriseque  irnpendere  vitam, 

JYec  sibi  sed  toti  genitum  se  credere  mundo 

In  vain,  under  the  latter,  do  vre  look  for  a  divine  manifesta¬ 
tion  of  the  glory  and  beauty,  of  the  holiness,  purity,  meek¬ 
ness  and  humility  of  the  Christian  life. 

The  tendency  of  the  existing  state  of  things  cannot  be 
mistaken ;  for  we  behold  their  effects  all  around  us.  Reli¬ 
gion  is  degraded  from  its  proper  elevation,  and  stripped  of 
its  daily,  hourly  influences,  in  the  development  and  forma¬ 
tion  of  character.  An  abiding  sense  of  its  truth  and  value, 
a  deep  reverence  for  the  Bible  and  its  precepts,  habitual  re¬ 
currence  to  them,  as  the  only  standard  of  duty  and  the  only 
guide  to  happiness;  the  acknowledgment  of  its  authority, 
in  all  the  affairs  of  life ;  a  ready  acquiescence  in  its  lawful 
control  over  the  conscience  and  heart ;  and  its  ever-living, 
ever-moving  influence  over  the  whole  character  in  thought, 
word  and  deed,  are  actually  unknown  to  a  vast  extent,  under 
the  practical  operation  of  the  present  system.  But  change 
that  system,  by  incorporating  the  study  of  the  Bible  with 
the  whole  of  education,  as  neither  too  lofty  for  the  subordi¬ 
nate,  nor  too  humble  for  the  most  dignified  branches,  and 
we  may  expect  a  great  improvement  in  the  religious  and  mor¬ 
al  character  of  each  successive  generation. 


87 


May  we  not  derive  ail  argument  in  favor  of  these  views, 
from  a  well  known  fact?  1  refer  to  the  great  superiority, 
both  of  man  and  woman,  in  all  the  relations  of  life,  under 
the  influence  of  Christianity,  over  the  character  of  both  sexes, 
among  heathen  nations,  not  excepting  even  Greece  and 
Rome.  Whether  we  regard  private  character,  in  its  per¬ 
sonal,  domestic  and  social  attributes,  or  public  character  in 
its  home  or  foreign  relations,  this  superiority  is  manifest. 
That  other  causes  have  co-operated  with  Christianity,  in 
producing  these  results,  cannot  be  doubted ;  but  this  has 
exerted  a  far  greater  power  than  those.  Two  illustrations 
of  this  position  occur  to  me.  The  first  is,  that  there  exists 
a.  wider  difference  between  the  ancients  and  moderns,  as  to 
private,  than  public  character.  This  has  arisen  from  the  fact 
that  Christianity  has  met  with  less  to  counteract  its  influ¬ 
ences,  in  private  than  in  public  life. — -The  connection  be¬ 
tween  Church  and  State,  in  Europe,  so  far  from  meliorating 
the  character  of  public  men,  has  tended,  in  the  opinion  of 
our  country,  at  least,  to  corrupt  and  degrade  it.  The  influ¬ 
ence  of  Christianity,  in  the  form  of  church  establishments, 
is  not  the  legitimate  influence  of  a  pure,  humble,  holy  re¬ 
ligion  ;  but  of  wealth  and  talents,  rank  and  patronage,  un¬ 
der  the  form  of  a  great  national  institution,  political  rather 
than  ecclesiastical,  and  ecclesiastical  rather  than  religious. 
When  it  is  considered  also,  that  all  Europe,  with  hardly  an 
exception,  has  been  under  the  government  of  hereditary 
Monarchs,  that  scarcely  any  of  these  have  been  religious 
men  that  hereditary  nobles,  corrupted  by  wealth,  power, 
and  family  pride,  have  been  always  around  them,  and  that 
so  many  public  men  have  belonged  to  noble  families,  or 
have  been  connected  with  them,  we  are  not  surprised,  that 
Christianity  should  have  exerted  so  little  influence,  in  the 
formation  of  public  character,  among  the  nations  of  Europe. 
It  may  be  affirmed  with  confidence,  that  an  opposite  state  of 
things  existing  in  this  country,  very  different  results  might 
have  been  expected.  The  public  character  of  the  United 
States,  whether  we  look  to  the  great  men  whom  we  have 
produced,  or  to  the  nation  itself,  exhibits,  in  general,  a 
higher  standard  of  simplicity,  candor  and  dignity — of  virtue, 
moderation,  and  good  sense.  In  the  old  world,  Christianity, 
though  subject  to  many  grievous  oppressions,  though  de¬ 
formed  and  debased,  has  had  a  sensible  influence  on  private 
character.  Whenever  a  reasonable  opportunity  has  been  af- 


*  See  Note  H, 


88 


forded,  as  is  more  especially  the  case  in  England,  it  has  puri¬ 
fied  and  elevated  the  individual,  and  has  given  a  beauty  and 
propriety,  a  spirit  of  benevolence,  duty  and  usefulness  to 
private  character,  unexampled  in  Greece  or  Rome.  To  all 
the  relations  of  private  life,  it  has  imparted  a  loveliness  and 
dignity,  a  value  and  authority,  unknown  before.  It  has 
raised  the  standard  of  duty,  it  has  furnished  higher  motives 
to  usefulness;  it  has  multiplied  and  exalted  rational  enjoy¬ 
ments.  With  such  power,  even  under  all  the  disadvantages 
and  discouragements,  that  encircle  it,  private  life,  in  modern 
Christian  Europe,  must  then  have  excelled  private  life  among 
the  Greeks  and  Romans.  If  we  turn  to  our  own  country, 
these  views  are  confirmed ;  for,  as  on  the  one  hand,  Chris¬ 
tianity  is  unshackled  and  unmutilated  by  the  institutions, 
prejudices  and  superstitions  of  Europe,  so  on  the  other,  we, 
at  least,  have  the  satisfaction  of  believing,  that  private  char¬ 
acter  has  attained  with  us,  a  higher  standard  in  general,  un¬ 
der  Christian  influences,  than  in  Europe. 

The  second  illustration,  to  which  I  refer,  is  found  in  the 
fact,  that  the  improvement  of  woman  has  exceeded  that  of 
man.  All,  who  are  acquainted  with  the  history  of  female 
character,  in  ancient  and  modern  Europe,  are  aware,  that 
Christianity  has  meliorated  in  an  extraordinary  degree,  the 
condition  of  women.  Religion  has  restored  them  to  their 
natural  station  in  society,  as  wives  and  mothers,  as  daught¬ 
ers  and  sisters.  It  has  given  them  the  influence  of  temper, 
manners  and  affection,  of  sense  and  virtue,  instead  of  the 
power  of  a  haughty,  though  degraded  favorite,  or  of  a  wed¬ 
ded  partner,  little  less  than  a  prisoner  for  life.  It  has  indeed 
given  “  unto  them,  beauty  for  ashes,  the  oil  of  joy  for 
mourning,  the  garment  of  praise  for  the  spirit  of  heaviness.” 
Christianity  has  enlarged  and  dignified  the  sphere  of  their 
duty  and  usefulness,  has  purified  their  feelings,  cultivated 
their  understandings,*  and  given  them  a  tenfold  reward  of 
virtuous  enjoyments.  Under  such  influences,  women  have 
arisen  from  the  degradation  and  wretchedness,  to  which  they 
had  been  consigned,  even  by  classic  Paganism.  They  have 
nobly  vindicated  their  rights,  by  the  honorable  and  efficient 
discharge  of  the  higher  and  better  duties  allotted  to  them. 
Our  own  country  certainly  affords  the  most  complete  and 
satisfactory  exemplification  of  this  contrast. 


*  Note  I, 


89 


Let  us  now  consider  the  chief  argument,  derived  from 
this  view  of  female  character.  Not  only  has  Religion  exah 
ted  modern,  above  ancient  female  character  ;  but  it  has  im¬ 
proved  the  modern  woman,  more  than  the  modern  man. 
Perhaps,  it  may  be  said,  that  there  was  more  room  for  im¬ 
provement,  in  the  condition  and  attributes  of  the  former, 
than  of  the  latter. — Whether  this' be  so  or  not,  is  immateri¬ 
al  ;  for  if  a  greater  change  has  been  wrought,  in  the  same 
period  of  time,  in  the  one,  than  in  the  other,  and  religion 
has  produced  it,  my  argument  is  still  the  same.  If  both 
were  originally  on  a  level,  and  the  former  is  now  more  ad¬ 
vanced  than  the  latter,  my  proof  is  complete.  Or  if  woman 
had  been  more  degraded  than  man ;  and  both  have  exceed¬ 
ingly  improved,  yet  in  such  a  ratio,  that  the  former  is  now 
as  far  advanced  as  the  latter,  still  my  conclusion  is  just.  In 
point  of  fact,  women  are  actually  in  a  higher  state  of  im¬ 
provement  than  men,  so  far  as  the  influences  of  Christianity 
are  concerned.  If  man  boasts  of  the  religion  of  the  under- 
standing,  and  of  a  more  varied  and  extensive  religious  knowl¬ 
edge,  woman  excels  him  in  the  religion  of  the  heart.  All 
her  affections  are  the  bosom  friends  of  Religion,  whenever 
she  is  piously  disposed.  Her  tenderness  of  heart,  her  sen¬ 
sibility  of  conscience,  the  nature  of  her  duties,  and  trials, 
and  griefs,  her  freedom  from  the  temptations  of  selfishness 
and  vice,  of  wealth,  and  ambition,  of  false  honor  and  false 
pride,  the  inward  character  of  her  resources  against  disap¬ 
pointment  and  sorrow,  pain  and  misfortune,  all  contribute  to 
make  the  personal  religion  of  women,  more  consistent  and 
firm,  more  simple,  pure,  and  fervent,  than  that  of  men.  The 
number  of  pious  women  has  always  exceeded  that  of  pious 
men :  and  the  religions  character  of  the  female  sex  has  gen¬ 
erally,  approached  nearer  to  the  perfect  example  of  the 
Savior. 

Let  us  now  resume  the  argument  on  the  subject  of  educa¬ 
tion,  as  sustained  by  the  two  illustrations  just  given.  I  have 
said  that  man,  in  modern  times,  has  become,  from  the  ope¬ 
ration  of  Christianity,  a  more  elevated  being  in  the  scale  of 
creation,  than  man,  in  Pagan  Greece  and  Rome.  I  have 
said  also  that  this  difference  is  more  perceptible,  in  private, 
than  in  public  life,  in  the  character  of  woman,  than  in  that 
of  man :  and  that  the  reason  is,  because  Religion  has  been 
enabled  to  exert  a  more  steady,  intimate,  natural  influence 
in  private,  than  in  public  life,  and  over  woman,  than  over 
man.  From  these  premises,  I  reason  thus.  We  see  that 


90 


the  power  of  religion  is  less  over  men,  in  public,  than  in  pri¬ 
vate  life.  How  can  this  be  remedied  ?  Assuredly,  in  no 
other  way,  than  by  multiplying  and  strengthening  its  influ¬ 
ences  in  private  life.  The  private  man  eventually  becomes- 
the  public  man.  We  cannot  indeed  single  out  the  few,  who 
are  destined  for  public  stations,  from  the  many,  who  are  to 
remain  in  retirement.  We  must,  therefore,  educate  all,  so 
as  to  subject  every  one  to  the  influences,  which  are  so  im¬ 
portant  to  public  character.  This  must  be  done  in  youth* 
if  done  at  all ;  and  how  can  we  better  accomplish  it  than  by 
the  proposed  union,  between  secular  and  religious  education*. 
When  Leonora  Galligai  was  accused  of  employing  the  artsr 
of  sorcery  to  influence  Mary  de  Medicis,  she  replied,  that 
she  had  used  only  that  power,  which  great  minds  have  over 
weak  ones.  Such  is  the  control,  which  ought  to  be  exer¬ 
cised  by  Public  Men,  over  the  multitudes,  subjected  to  their 
lawful  authority.  And  how  can  their  dominion  over  life, 
character,  liberty,  and  property,  over  private  and  public 
happiness  and  improvement,  attain  the  height  of  moral  ex¬ 
cellence  and  moral  power,  unless  their  superiority  be  foun¬ 
ded  on  the  religion  of  the  Bible,  the  purest  fountain  of  mo¬ 
ral  excellence,  the  noblest  instrument  of  moral  power  ? 
But  we  have  also  seen,  that  from  circumstances,  arising  out 
of  the  peculiarity  of  their  respective  situations,  men  are 
less  liable  to  be  affected  and  governed  by  religion  than  wo¬ 
men.  It  is  impossible  to  assimilate  the  condition  of  men  to 
that  of  women,  in  respect  to  the  peculiar  causes,  which  have 
given  such  an  ascendancy  to  Chiistian  influences,  over  the 
character  of  women.  Hence  it  is  obvious,  that  we  ought  to 
shape  our  schemes  of  education,  with  a  view  to  this  state 
of  things.  Let  us  endeavor  then  to  train  the  youth,  so  as 
to  place  him  from  the  earliest,  to  the  latest  period  of  in¬ 
struction,  under  the  daily  influences  of  religion,  as  a  vital, 
inseparable  ingredient  in  the  daily  bread  of  education.  And 
how  can  this  be  done,  safely,  wisely,  effectually*  unless  by 
the  introduction  of  the  Bible ,  as  a  text  book at  every  stage r 
of  his  progress  ffrom  the  primary  school  to  the  university. 

The  importance  of  these  considerations  may  be  still  far¬ 
ther  illustrated,  by  the  following  view.  In  Heathen  coun¬ 
tries,  both  ancient  and  modern,  we  find  an  exact  conformity 
between  the  character  of  religion,  as  a  cause,  and  that  of' 
individuals  and  nations,  as  an  effect.  This  corresponds  so 
accurately  in  its  lineaments  and  character  to  that,  as  to  leave 
uo  doubt,  that  the  former  was  the  master  hand,  which  sketch- 


01 


tA  the  picture  and  disposed  its  lights  and  shades*  In  Ma¬ 
hometan  Nations,  also,  we  observe  the  same  correspond¬ 
ence,  between  the  state  of  society  and  the  professed  religion. 
But  when  we  look  at  Christian  countries,  we  are  shocked  at 
the  difference  between  the  character  of  their  religion  and 
that  of  their  inhabitants*  How  shall  we  account  for  this 
wonderful  harmony  in  the  one  case,  for  this  awful  contrast 
in  the  other  ?  Undoubtedly,  in  this  way,  that  in  Pagan  and 
Mussulman  Nations,  there  is  nothing  to  counteract  the  free 
and  full  influence  of  their  religion,  on  the  conscience,  the 
understanding,  and  the  heart,  in  private  and  public  stations. 
But,  in  Christian  countries,  numberless  counter-currents, 
the  relics  of  barbarism  and  prejudice,  of  heathenism  and 
superstition,  of  obsolete  manners  and  customs,  are  continu¬ 
ally  disturbing  and  polluting,  the  broad  and  deep,  the  calm, 
clear  stream  of  religion.  Hence,  the  imperfections  and  in¬ 
consistencies,  which  we  see  in  the  private  and  public  charac¬ 
ter  of  Christian  communities.  This  must  be  admitted  to  be 
eminently  disgraceful,  and  must  be  ascribed  to  some  radical 
defect  in  our  institutions.  I  grant  that  it  may  be  attributed 
partly  to  the  natural  depravity  of  man,  and  partly  to  the  de¬ 
fectiveness  of  our  religious  systems  ;  but  I  believe  the  chief 
cause  to  be  the  unnatural  and  total  separation  of  secular  and 
religious  education.  Until  this  evil  shall  be  remedied,  we 
must  continue  to  present  a  picture  of  deformity  and  incon¬ 
sistency.  But,  I  trust,  that  the  time  has  arrived,  when  this 
subject,  all-important,  and  all-interesting  as  it  is,  will  be  ta¬ 
ken  up,  and  will  be  candidly  and  seriously  discussed.  Of 
the  result,  I  cannot  doubt,  under  the  blessing  of  that  Provi¬ 
dence,  who  hath  created  man,  a  little  lower  than  the  angels, 
who  hath  conferred  on  him  dominion  over  the  works  of  his 
hand,  who  hath  promised  him  a  house,  not  made  with  hands, 
eternal  in  the  heavens,  and  hath  given  him  the  Bible,  as  the 
Tree  of  Life,  in  this  valley  of  the  shadow  of  Death. 

I  shall  not  attempt,  in  this  discourse,  to  trace  even  the 
outline  of  a  scheme.  My  present  object  is  not,  to  propose 
a  plan,  but  to  invite  attention  to  an  all-important  subject* 

1  have  not  the  ambition,  which  rejoices  to  found  a  new  sys¬ 
tem,  and  to  gather  around  it  a  band  of  converts.  But,  in 
the  discharge  of  duty,  I  do  delight,  to  lead  the  way  in  val¬ 
uable  and  interesting  inquiries  :  and  I  shall  be  amply  repaid, 
if  Parents,  Guardians,  and  Instructors,  Patriots  and  Chris¬ 
tians,  Philanthropists  and  Scholars,  will  seriously  and  faith¬ 
fully  examine  the  question,  “  ought  not  the  Bible  to  be  an 


n 


inseparable  part  of  all  education,  from  the  primary  school 
to  the  university 

To  the  Parent ,  I  would  say,  your  offspring  are  the  child* 
ren  of  God.  On  you,  they  depend  for  education.  God  has 
commanded  you  to  train  them  betimes,  to  know  and  to  serve, 
to  love  and  to  enjoy  him.  The  paths  of  business  are  equally 
the  paths  of  temptation  and  duty.  Religion  belongs  to 
every  thought,  and  word,  and  deed.  As  then  the  Bible  is 
the  only  standard  of  duty,  why  do  you  not  interweave  it 
with  the  whole  scheme  of  secular  education  ?  To  the  Guar¬ 
dian,  I  would  say,  what  are  you  but  a  Parent,  not  indeed, 
after  the  order  of  Nature,  but  by  the  appointment  of  de¬ 
parted  friendship,  or  by  the  protective  authority  of  the  Or¬ 
phan’s  Tribunal?  You  have  assumed  the  obligations  of  a 
Parent.  Why  then  will  you  not  act  a  Parent’s  part,  in  giv¬ 
ing  to  your  adopted  children,  the  Bible,  as  the  daily  bread 
of  education  ?  To  the  Instructor ,  I  would  say,  you  stand  in 
the  place  of  Parent  and  Guardian.  Their  duties  are  unques¬ 
tionably  yours.  To  you  is  transferred,  not  only  the  obli¬ 
gation  to  teach,  but  more  especially  the  selection  of  appro¬ 
priate  books,  and  the  regulation  of  the  order  and  propor¬ 
tion  of  studies.  What  Parent  or  Guardian  has  ever  inter¬ 
fered  with  your  plans  ?  How  entirely,  and  with  what  a  cor¬ 
dial  confidence,  have  they  appointed  you  to  think,  to  con¬ 
sult,  to  decide,  to  act  for  them  ?  Why  then  have  you  ex¬ 
cluded  the  Bible  of  those  very  Parents  and  Guardians,  from 
the  whole  scheme  for  the  education  of  their  children  and 
wards  ?  To  the  Patriot ,  I  would  say,  can  you  doubt,  that 
to  the  Bible,  your  country  owes  not  only  her  religious  lib¬ 
erty,  and  her  entire  moral  condition,  but,  to  a  great  extent, 
her  civil  and  political  rights,  her  science,  literature  and  arts  ? 
The  Bible  is  emphatically  the  book  of  truth  and  knowledge, 
of  freedom  and  happiness  to  your  country.  Children  you 
regard  as  public  property  :  and  you  know,  that  they  will 
honor  and  serve  their  country  best,  the  more  they  are  in¬ 
structed  in  the  Scriptures,  and  imbued  with  their  spirit. 
Why  then,  do  you  withhold  the  full  bench t  of  those  sacred 
oracles,  by  thus  proscribing  them,  in  every  scheme  of  edu¬ 
cation?  To  the  Christian,  I  would  say,  you  admit  the  di¬ 
vinity  of  the  Scriptures,  their  absolute  authority  and  inesti¬ 
mable  worth.  You  concede,  that  they  are  the  common  prop¬ 
erty  of  all;  that  even  children  may.  profit  by  them,  since 
they  are  so  simple  and  plain,  that  the  way-faring  man,  though 
a  fool,  shall  not  err  therein.  Why  then  do  you  not  give 


93 


them  this  lamp  of  life,  as  well  as  the  lamp  of  knowledge,  to 
guide  them  daily,  with  harmonious  beams,  in  their  prepara¬ 
tion  for  the  indissoluble  duties  and  business  of  life.  To  the 
Philanthropist,  I  would  say,  the  testimony  even  of  the  In¬ 
fidel  must  satisfy  you,  that  the  Believer  walks  in  “  ways  of 
pleasantness  and  paths  of  peace.”  You  know,  that  Reli¬ 
gion,  viewed  merely  as  a  temporal  institution,  is  a  treasure- 
house  of  blessings  to  individuals  and  nations.  You  are  con¬ 
vinced  that  religion  belongs  to  the  child  and  the  boy,  to  the 
youth  and  the  young  man,  no  less  than  to  maturity  of  years 
and  to  age.  You  love  mankind,  and  watch  with  intense 
anxiety,  the  progress  of  youth  to  manhood,  in  the  prepara¬ 
tion  for  duty  and  honor,  for  usefulness  and  happiness. 
These  are  inseparable  from  religion,  and  this  must  be  sought’ 
in  the  Bible.  Why  then  have  you  not  made  the  scriptures 
a  text-book  for  daily  instruction,  in  common  with  the  usual 
branches  of  secular  education  ?  To  the  Scholar,  I  would 
say,  we  offer  you  a  more  ancient,  venerable,  noble  classic, 
than  is  to  be  found  in  the  whole  compass  of  Grecian  and  Ro¬ 
man  Literature.  If  you  boast  that  the  Aristotles  and  the 
Platos,  and  the  Tullies,  of  the  classic  ages  “dipped  their 
pens  in  intellect,”  the  sacred  authors  dipped  theirs  in  inspi¬ 
ration.  If  those  were  the  “  Secretaries  of  Nature,”  these 
were  the  Secretaries  of  the  very  Author  of  Nature.  If 
Greece  and  Rome  have  gathered  into  their  cabinet  of  curi¬ 
osities  the  pearls  of  heathen  Poetry  and  Eloquence,  the  dia¬ 
monds  of  Pagan  History  and  Philosophy,  God  himself  has 
treasured  up  in  the  Scriptures,  the  poetry  and  eloquence,  the 
philosophy  and  history  of  Sacred  Lawgivers,  of  Prophets 
and  Apostles,  of  Saints,  Evangelists  and  Martyrs.  In  vain 
may  you  seek  for  the  pure  and  simple  light  of  Universal 
Truth  in  the  Augustan  ages  of  Antiquity.  In  the  Bible  on¬ 
ly  is  the  Poet’s  wish  fulfilled, 

“  And  like  the  Sun  be  all  one  boundless  eye.” 

In  sublimity  and  beauty,  in  the  descriptive  and  pathetic,  in 
dignity  and  simplicity  of  narrative,  in  power  and  compre¬ 
hensiveness,  depth  and  variety  of  thought,  in  purity  and  ele¬ 
vation  of  sentiment,  the  most  enthusiastic  admirers  of  the 
heathen  classics  have  conceded  their  inferiority  to  the  Scrip¬ 
tures.  The  Bible,  indeed,  is  the  only  universal  clas¬ 
sic,  the  classic  of  all  mankind,  of  every  age  and  country, 
of  time  and  eternity,  more  humble  and  simple  than  the  prim- 


94 


er  of  the  child,  more  grand  and  magnificent  than  the  Epic 
and  the  Oration,  the  Ode  and  the  Drama,  when  Genius,  with 
his  chariot  of  fire,  and  his  horses  of  fire,  ascends  in  a  whirl¬ 
wind,  into  the  heaven  of  his  own  invention.  Why  then,  ye 
admirers  of  the  sublime,  the  wonderful,  the  fair,  in  Grecian 
and  Roman  Literature,  do  you  admit  these,  as  the  daily  com¬ 
panions  of  youth ;  whilst  you  banish  the  best  classic  the 
world  has  ever  seen,  the  noblest,  that  has  ever  honored  and 
dignified  the  language  of  mortals  ?* 

To  All,  to  the  Parent,  Guardian,  and  Instructor,  to  the 
Patriot  and  Christian,  the  Philanthropist  and  Scholar,  I 
would  say,  the  Bible  is  the  only  Book,  which  God  has  ever 
sent,  the  only  one  he  ever  will  send,  into  this  world. f  All 
other  books  are  frail  and  transient  as  time,  since  they  are 
only  the  Registers  of  Time  ;  but  the  Bible  is  durable  as 
Eternity,  for  its  pages  contain  the  records  of  Eternity.  All 
other  books  are  weak  and  imperfect,  like  their  author,  man; 
but  the  Bible  is  a  transcript  of  infinite  power  and  perfection. 
Every  other  Volume  is  limited  in  its  usefulness  and  influ¬ 
ence  ;  but  the  Bible  came  forth  conquering  and  to  conquer : 
rejoicing  as  a  giant  to  run  his  course,  and  like  the  Sun, 

there  is  nothing  hid  from  the  heat  thereof.”  The  Bible 
only,  of  all  the  myriads  of  books,  the  world  has  seen,  is 
equally  important  and  interesting  to  all  mankind.  Its  ti¬ 
dings,  whether  of  peace  or  of  woe,  are  the  same  to  the 
poor,  the  ignorant  and  the  weak,  as  to  the  rich,  the  wise 
and  the  powerful.  Among  the  most  remarkable  of  its  attri¬ 
butes  is  justice,  for  it  looks  with  impartial  eyes  on  kings  and 
on  slaves,  on  the  hero  and  the  soldier,  on  philosophers  and 
peasants,  on  the  eloquent  and  the  dumb.  From  all,  it  ex¬ 
acts  the  same  obedience  to  its  commandments,  and  promises 
to  the  good,  the  fruits  of  his  labors  ;  to  the  evil,  the  reward 
of  his  hands.  Nor  are  the  purity  and  holiness,  the  wisdom, 
benevolence  and  truth  of  the  Scriptures,  less  conspicuous, 
than  their  justice. 

In  vain,  may  we  look  elsewhere,  for  the  only  true  model 
of  character,  the  model  of  the  Parent,  Guardian,  and  In¬ 
structor,  of  the  Patriot  and  Christian,  of  the  Philanthro¬ 
pist  and  Scholar.  Would  you  have  your  child,  if  spared  in 
the  providence  of  God,  to  fill  as  becomes  him,  a  Father’s 
part,  “in  the  mild  majesty  of  private  life?”  Would  you 


*  Note  K, 


f  Note  L, 


95 


have  him  to  be  the  faithful  Guardian,  if  called  to  that  office  ? 
Would  you  have  him  as  an  Instructor,  eminent  for  temper, 
fidelity  and  usefulness  ?  Then  let  him  daily  study  the  only 
standard  for  the  Parent,  the  Guardian,  the  Instructor. 
Would  you  have  him  a  Patriot,  pure  in  his  motives,  elevated 
in  his  views,  inflexible  in  his  principles  ?  Would  you  have 
him  a  Christian,  in  simplicity  of  purpose  acceptable  to  God, 
in  fervor  of  adoration  the  imitator  of  seraphs,  in  benevolent 
deeds  approved  of  archangels,  and  the  delight  of  his  fellow- 
men  ?  Bid  him  then,  daily,  to  drink,  at  the  Christian  foun¬ 
tain  of  living  waters.  Would  you  have  him  a  Philanthro¬ 
pist,  gentle,  compassionate,  liberal,  considerate?  Send  him, 
every  day  that  he  lives,  to  the  Book  of  Him,  who  is  the  in¬ 
finite,  supreme  Philanthropist,  peculiarly  and  emphatically 
such  ;  for  God  so  loved  the  world,  that  he  gave  his  only  be¬ 
gotten  son,  to  die  for  the  world,  even  the  death  of  the  cross. 
Would  you  have  him  a  scholar,  rich  in  the  treasures  of  gen¬ 
ius,  adorned  by  the  accomplishments  of  taste,  and  familiar 
with  the  sublimity  and  beauty,  not  only  of  the  natural,  but 
of  the  moral,  intellectual  and  spiritual  world?  Then,  let 
him  dedicate  a  portion  of  each  day,  with  intense  enthusiasm, 
to  the  study  of  Him,  who  is  the  Author  of  Genius  and  Taste, 
and  the  Creator  of  the  visible  and  invisible  Universe. 

To  all,  I  would  say,  what  are  to  be  the  destinies  of  your 
children  in  this  world  ?  To  the  many  among  them,  we 
know  will  be  assigned  the  private  station,  rich  in  the  bles¬ 
sings  and  enjoyments,  but  encircled  with  the  trials,  tempta¬ 
tions  and  griefs  of  social  and  domestic  life.  To  the  few  will 
be  entrusted  the  honor  and  welfare  of  their  country,  the 
peace  and  improvement  of  the  world,  the  highest  and  best 
interests  of  man.  These  indeed  cannot  now  be  separated 
from  those,  as  we  survey,  with  mortal  eyes,  the  countless 
multitudes  of  the  young,  that  crowd  the  schools  and  colle- 
<res  of  our  land.  If  we  look  abroad  from  the  mountain’s 

o 

head,  over  the  vast  expanse  of  vallies  and  plains,  buried  from 
our  view  in  an  ocean  of  mist,  we  know  that  most  of  it  is 
destined  to  return  again  to  the  earth,  in  the  morning  dew, 
in  the  showers  of  spring,  or  in  the  summer  rain.  But  some, 
we  feel  assured,  though  undistinguished  by  mortal  sight, 
will  furnish  forth  the  bridal  chamber  of  the  setting  sun,  and 
dazzle  in  the  glorious  arch  of  the  rainbow.  In  like  man¬ 
ner,  though  we  cannot  discern  the  illustrious  few  from  the 
obscure  multitude,  we  know  with  absolute  certainty,  that, 
some  at  least  of  your  children,  will  be,  in  future  years,  in- 


96 


vested  with  the  powers  and  honors  of  Public  Men?  Arc 
they,  then,  in  the  order  of  Providence,  to  wield  the  sceptre 
of  a  mighty  influence,  among  the  Great  of  the  Earth  ?  Are 
they  to  be  summoned  to  control  the  fortunes  of  their  coun¬ 
try,  as  Statesmen  and  Legislators,  as  Orators  and  Patriots  ? 
Are  they  to  lay  down  their  lives,  holy  and  precious  offerings, 
in  the  martyrdom  of  Patriotism  or  Religion?  Are  they  to 
extend  the  boundaries  of  Science,  to  adorn  the  empire  of 
the  Arts,  to  enrich  and  decorate  the  Literature  of  their  Age, 
and  not  to  leave  behind  them  “a  line,  which  dying  they  might 
wish  to  blot”?  Are  they  to  visit  “Earth’s  loneliest  bounds, 
and  Ocean’s  wildest  shore,”  to  dare  the  perils  of  frozen  or 
burning  climes,  to  plant  the  dwellings  of  man,  in  the  wilder¬ 
ness  of  the  brute,  or  to  bless  with  civilization,  the  desolate 
life  of  the  savage  and  barbarian  ?  Are  they  to  be  the  holiest 
of  the  holy,  best  and  greatest  among  the  good,  Heralds  of 
the  Everlasting  Gospel,  Priests  of  the  Most  High  God  ? 
Are  they  to  be  the  Apostles  of  their  Age,  rivals  of  Augus¬ 
tine,  Boniface  and  Xavier,  of  Gilpin  and  Schwartz,  of  Eli¬ 
ot,  Martyn  and  Heber?  Are  they  to  scatter  the  lightnings 
of  divine  wrath,  with  Massillon  and  Bourdaloue,  with  Tay¬ 
lor  and  Whitfield,  with  Dwight,  Hall,  Mason  and  Chalmers  ? 
Or  like  Fenelon  and  Flechier,  Beveridge,  Channing  and 
Wilson,  to  persuade  in  the  eloquence  of  heavenly  love  ? 
Are  these,  indeed,  to  be  the  destinies  of  some,  at  least,  of 
your  children?  Look  abroad  then,  through  the  world  of  the 
living  and  the  dead,  and  you  will  search  in  vain  for  a  stand¬ 
ard  of  real  greatness,  or  a  fountain  of  sublime  virtues,  for 
a  parent  of  exalted  duties,  or  a  model  of  true  glory,  com¬ 
parable  to  the  Scriptures  ?  Let  their  beams  shine  then  daily- 
on  the  minds,  let  their  tires  daily  glow  in  the  hearts  of  your 
children.  Thus,  if  theyr  are  to  be  among  the  Great  of  the 
Earth,  they  will  be  greatest  of  the  great ;  for  they  will  be 
servants  of  God,  as  well  as  of  man. 

But  such  can  be  the  destinies  of  only  a  few'.  What  then 
is  to  become  of  all  the  rest?  To  them  will  be  allotted  the 
calm,  sequestered  vale  of  life,  the  duties  and  enjoyments  of 
social  and  domestic  circles.  Their  only  titles  will  be  found 
in  the  names  of  Father  and  Son,  of  Husband  and  Brother, 
of  Neighbor,  Friend  and  Citizen.  To  some  will  be  entrust¬ 
ed  an  enlarged  usefulness,  even  in  the  narrow  sphere  of 
their  obscurity.  But  to  others  will  allotted  little  more,  than 

“Rhymes  uncouth,  with  shapeless  sculpture  decked, 

And  names  and  years,  spelt  by  th’unlettered  muse.” 


97 


On  some,*  will  descend  the  glittering  shower  of  riches,  and 
the  fortunate  stream  of  life  will  roll  over  golden  sands.  On 
others,  the  storm  of  ruin  will  burst,  in  fearful  desolation. 
To  some  will  be  given,  to  sit  each  under  his  own  fig  tree 
and  vine  ;  whilst  others  must  pass  under  the  yoke  of  depend¬ 
ence.  Some,  in  fine,  will  behold  in  the  covenant  cloud,  a 
never-failing  rainbow  of  peace ;  and  others  that  go  forth  on 
their  way,  weeping,  shall  sow  in  tears,  to  reap  in  joy.  But, 
whatever  be  their  lot,  whether  poverty,  or  wealth,  prosper¬ 
ity  or  adversity,  social  influence  or  a  solitary  station,  the 
Bible  is  the  only  land  mark  they  can  trust.  Send  them 
forth  then,  on  the  ocean  of  life,  perilous  and  treacherous  as 
it  is ;  but  teach  them  in  daily  education,  to  regard  the  Bible 
as  their  Beacon  of  safety,  and,  wdiether  sunshine  or  gloom, 
the  storm  or  the  calm,  the  beauty  and  wealth  of  spring,  or 
the  nakedness  and  desolation  of  wfinter  be  their  lot,  all  must 
be  well  with  them  in  Time  ;  for  all  shall  be  well  with  them 
in  Eternity. 


9 


9S 


NOTES, 


Note  A.  p.  67. 

The  following  extract  from  the  Introductory  Lecture  of  Mr.  Hurwitz, 
at  the  London  University,  illustrates  what  is  said  here.  “Excepting 
Origenin  the  second,  and  Jerome  in  the  fourth  century,  very  few  Chris¬ 
tians  could  boast  of  a  considerable  knowledge  of  the  Hebrew,  before  the 
beginning  of  the  sixteenth  century.  Reuchlin  was  the  first,  that  led 
the  way.  He  was  followed  by  a  few  others;  but  the  prejudice  of  the 
times,  joined  with  the  prevailing  ignorance,  prevented  the  general  diffu¬ 
sion  of  Hebraic  learning  ” 

We  may  form  some  idea  of  the  ignorance  even  of  the  clergy  in  those 
days,  from  wrhat  Conr.  Heresbach  relates  in  his  work  (Orat.  de  Laudibus 
Literal'.  Graec.).  He  states  that  he  heard  a  monk  announce  from  the  pulpit 
to  his  audience,  “  They  (I  suppose  the  heretics)  have  introduced  a  new 
language  called  the  Greek  :  this  must  be  shunned,  it  occasions  nothing 
but  heresies.  Here  and  there,  these  people  have  a  book  in  that  lan¬ 
guage,  called  the  New  Testament.  This  book  is  full  of  stones  and  ad¬ 
ders.  Another  language  is  starting  up-— the  Hebrew.  Those  that  learn 
it,  are  sure  to  become  Jews.” 

Note  B.  p.  68. 

I  hardly  know  any  fact  so  extraordinary,  as  the  almost  total  exclusion  of 
Religion  and  Biblical  Literature  from  schemes  of  Education.  Why 
should  not  the  Old  and  New  Testament  be  illustrated  (and  all  Classic 
Antiquity  together  affords  not  such  a  subject  for  illustration)  from  sacred 
and  profane  history,  from  geography  and  travels,  from  manners  and  cus¬ 
toms,  from  literature,  science,  natural  religion,  and  prophecy  ?  Whether 
we  look  to  its  truth  and  importance,  to  its  universal  and  enduring 
character,  or  to  the  variety,  sublimity,  and  beauty  of  its  elements,  ail 
other  books  are  vastly  inferior  to  it.  Is  there  any  comparison,  as  to  the 
depth  of  interest  and  diversity  of  materials,  between  the  connection  of 
Assyrian  and  Persian,  of  Persian  and  Grecian,  of  Grecian  and  Roman 
History,  and  those  of  sacred  and  profane  History,  as  exhibited  in  Shuck - 
ford  and  Prideaux  ?  And  is  not  the  same  question  equally  applicable  to 
profane,  as  compared  with  Ecclesiastical  history,  in  its  great  master, 
Mosheim?  Is  any  commentary  on  Homer,  and  Virgil,  comparable  to 
Lovvth  on  Isaiah  and  Horsely  on  Hosea  ?  Do  Grecian  or  Roman  Letters 
boast  of  anything,  that  rivals  Lowth  on  Hebrew  Poetry?  If  the  ex¬ 
amples  of  private  and  public  virtue  among  the  Greeks  and  Romans  be 
counted  so  valuable,  as  incentives  to  youth,  who  can  doubt  their  vast  in¬ 
feriority  to  the  like  instances  in  the  Old  and  New  Testaments  ?  Why 
should  not  all  the  virtues,  taught  and  required  by  the  Christian  Religion, 
be  illustrated  by  a  multitude  of  anecdotes,  drawn  from  the  sentiments* 


99 


trials,  and  sufferings,  the  lives  and  deaths  of  Christians?  To  treasure 
up  such  facts  in  memory,  would  be  of  more  value  to  our  youth,  than 
to  know  Nepos  and  Plutarch  by  heart  Classic  biography  and  history 
are  counted  invaluable ;  and  yet  Christian  Biography  and  History  are 
neglected.  Classic  Poetry  and  Eloquence  are  regarded  as  indispensa¬ 
ble;  but  those  of  the  Bible  are  rejected.  Cicero’s  Offices  are  taught  as 
a  model  of  duty,  while  the  New  Testament,  the  only  model,  worth 
teaching  or  worth  learning,  is  banished.  When  shall  liberal  education 
in  Christian  countries  mean  Christian  education  ?  When  shall  the  great 
object  of  Education  be,  to  teach  Duty,  private  and  public,  Christian 
duty  ;  and  above  all  things,  to  prepare  Christian  children,  to  be  Chris¬ 
tian  men  and  Christian  women  ?  When  shall  the  great  end  of  all  educa¬ 
tion  be,  to  teach  the  young,  that  education  is  worth  nothing,  if  it  do  not 
fit  them  to  live  well,  in  order  to  die  well  ? 

Note  C.  p.  70. 

I  should  experience  real  pain  and  mortification,  if  I  thought  that  the 
sentiments,  which  I  am  about  to  express,  could  be  justly  regarded  as 
illiberal.  That  some  will  so  consider  them,  I  doubt  not;  but  their  opin¬ 
ion  would  give  me  neither  pain,  nor  mortification.  I  speak  with  much 
confidence  to  two  classes  of  persons,  to  those,  who  are  decidedly  reli¬ 
gious,  and  to  those,  who  not  being  such,  do  yet  acknowledge  the  Bible 
to  be,  as  a  mere  composition,  above  all  other  books,  and  to  be  the  only 
safe  foundation  of  morals,  the  only  complete  standard  of  character. 
As  religion  is  the  every  day  business  of  mature  years,  it  ought  to  be  the 
every  day  work  of  youth.  No  method  can  accomplish  this  object,  short 
of  interweaving  it  into  the  whole  course  of  education.  It  is  possible, 
that  an  objection  might  be  made  on  the  ground,  that  each  sect  of  Chris¬ 
tians  must  have  its  own  separate  school.  This  is  true,  if  each  school  is 
to  be  a  species  of  theological  seminary,  and  the  articles  or  catechism 
or  confession  of  faith  is  to  be  taught;  but  not  if  each  is  to  be  simply  a 
Christian  school,  and  the  New  Testament  the  text-book.  Those  denomi¬ 
nations,  which  agree  in  essentials,  can  easily  unite  in  a  scheme  of  Edu¬ 
cation,  with  the  Bible  as  a  daily  text-book ;  provided  they  realize  the 
inestimable  value  of  Religion,  the  importance  of  early  and  continued 
instruction,  and  above  ail,  provided  they  meet  on  the  common  ground 
of  an  agreement  in  essentials,  and  in  a  truly  liberal  spirit  of  Christian 
fellowship.  Where  this  agrement,  and  this  liberality  of  sentiment  do 
not  prevail,  no  such  union  could  be  expected.  It  is  neither  unjust  nor 
illiberal  on  the  part  of  those,  who  can  thus  harmonize,  so  to  construct 
their  schemes  of  education,  as  to  attain  their  first  great  object,  even 
though  the  effect  should  be  to  exclude  from  their  schools,  the  children  of 
those  sects,  which  cannot  unite  with  them.  Those,  who  adopt  the  views 
of  the  Address,  on  the  subject  of  religious  education,  and  on  the  expe¬ 
diency  and  duty  of  making  the  Bible  a  daily  text-book,  will  feel  that 
these  are  ends,  far  too  important  to  be  sacrificed  to  the  gratifications  of 
admitting  into  the  same  school,  the  children  of  every  religious  denomi¬ 
nation.  Assuredly  they  are  as  little  bound  to  make  this  sacrifice,  as  to 
accommodate  their  worship  to  the  views  of  others,  who  disagree  with 
them;  for,  according  to  my  sentiments,  the  school  is  as  much  the  ap¬ 
propriate  place  and  season  for  the  Christian  instruction  of  the  young, 
as  the  church  for  the  Religious  improvement  of  those  of  mature  years. 
The  minority  have  no  reason  to  complain  that  the  majority  do,  what 


100 


they  conceive  to  be  their  duty  by  their  own  children,  instead  of  disre¬ 
garding  that  duty,  by  providing  a  scheme  to  embrace  the  children  of 
both.  Who  can  hesitate  between  the  children  of  others  and  his  own, 
even  in  temporal  concerns  ?  Still  less  should  he  pause,  when  the  ques¬ 
tion  is,  shall  the  temporal  good  of  those  be  preferred  to  the  spiritual 
good  of  these  ? 

Note  D.  p.  '75. 

Gataker,  in  his  Apology  for  bestowing,  though  a  Christian  Minister, 
so  many  years  and  so  much  labor  on  the  Meditations  of  the  Heathen 
Antoninus,  says,  “  Another  thing  of  no  small  moment  is  this,  we  dis¬ 
cover  the  equity  of  the  Christian  doctrine,  and  its  perfect  agreement 
with  reason,  while  we  show  it  is  approved  and  praised  even  by  strangers 
and  adversaries.  A  testimony  from  enemies  is  of  great  weight.”  And 
Dion  Prusseus  tells  us,  that  “  the  encomium  of  those,  who  admire,  though 
they  do  not  receive,  must  be  the  finest  of  all  praises.”  I  place  here, 
with  real  satisfaction,  the  following  just  and  eloquent  eulogium  by  Rous¬ 
seau  :  and  I  cannnot  doubt,  that  he  would  have  recommended  such  a 
book,  as  an  elementary  work,  in  the  whole  course  of  education. 

£<  The  majesty  of  the  scriptures  strikes  me  with  astonishment,  and  the 
sanctity  of  the  gospel  addresses  itself  to  my  heart.  Look  at  the  vol¬ 
umes  of  the  philosophers,  with  all  their  pomp :  how  contemptible  do 
they  appear  in  comparison  to  this !  Is  it  possible,  that  a  book  at  once 
so  simple  and  sublime,  can  be  the  work  of  man  ?  Can  he  who  is  the 
subject  of  its  history,  be  himself  a  mere  man  ?  Was  his  the  tone  of  an 
enthusiast,  or  of  an  ambitious  sectary  ?  What  sweetness  !  What  purity 
in  his  manners!  What  an  affecting  gracefulness  in  his  instructions ? 
What  sublimity  in  his  maxims!  "What  profound  wisdom  in  his  discours¬ 
es  !  What  presence  of  mind,  what  sagacity  and  propriety  in  his  an¬ 
swers!  How  great  the  command  over  his  passions!  Where  is  the  man, 
where  the  Philosopher,  who  could  so  live,  suffer,  and  die,  without  weak¬ 
ness  and  without  ostentation !  When  Plato  described  his  imaginary 
s  good  man,  covered  with  all  the  disgrace  of  crime,  yet  worthy  of  all  the 
rewards  of  virtue,  he  described  exactly  the  character  of  Jesus  Christ. 
The  resemblance  was  so  striking,  it  could  not  be  mistaken,  and  all  the 
Fathers  of  the  Church  perceived  it.  What  prepossession,  what  blind¬ 
ness  must  it  be  to  compare  the  son  of  Sophronius,  to  the  son  of  Mary  I 
What  an  immeasurable  distance  between  them  !  Socrates,  dying  with¬ 
out  pain,  and  without  ignominy,  easily  supported  his  character  to  the 
last;  and  if  his  death,  however  easy,  had  not  crowned  his  life,  it  might 
have  been  doubted  whether  Socrates,  with  all  his  wisdom,  was  any 
thing  more  than  a  mere  sophist.  He  invented,  it  is  said,  the  theory  of 
moral  science.  Others  however,  had  before  him  put  it  in  practice;  and 
he  had  nothing  to  do  but  to  tell  what  they  had  done,  and  to  reduce 
their  examples  to  precept.  Aristides  had  been  just,  before  Socrates 
defined  what  justice  was;  Leonidas  had  died  for  his  country,  before 
Socrates  made  it  a  duty  to  love  one’s  country.  Sparta  had  been  tempe¬ 
rate  before  Socrates  eulogized  sobriety  :  and  before  he  celebrated  the 
praises  of  virtue,  Greece  had  abounded  in  virtuous  men.  But  from 
whom  of  all  his  countrymen,  could  Jesus  have  derived  that  sublime  and 
pure  morality,  of  which  he  only  has  given  us  both  the  precepts  and 
example?  In  the  midst  of  the  most  licentious  fanaticism,  the  voice  of 
the  sublimest  wisdom  was  heard ;  and  the  simplicity  of  the  mqst  heroic 
virtue  crowned  one  of  the  humblest  of  all  the  multitude. 


The  death  of  Socrates,  peaceably  philosophising  with  his  friends,  is 
khe  most  pleasant  that  could  be  desired  !  That  of  Jesus,  expiring  in 
torments,  outraged,  reviled,  and  execrated  by  a  whole  nation,  is  the 
most  horrible  that  could  be  feared.  Socrates,  in  receiving  the  cup  of 
poison,  blessed  the  weeping  executioner,  who  presented  it;  but  Jesus  in 
the  midst  of  excruciating  torture,  prayed  for  his  merciless'  tormentors. 
Yes!  if  the  life  and  death  of  Socrates  were  those  of  a  sage,  the  life  and 
•death  of  Jesus  were  those  of  a  God.  Shall  We  say  that  the  evangelical 
history  is  a  mere  fiction — it  does  not  bear  the  Stamp  of  fiction,  but  the 
contrary.  The  History  of  Socrates,  which  no  body  doubts,  is  not  as 
well  attested  as  that  of  Jesus  Christ.  Such  an  assertion  in  fact  only 
Shifts  the  difficulty,  without  removing  it.  It  is  more  inconceivable  that 
a  number  of  persons  should  have  agreed  to  fabricate  this  book,  than  that 
one  only  should  have  furnished  the  subject  of  it. 

“  The  Jewish  authors  were  incapable  of  the  diction,  and  strangers  to 
the  morality,  contained  in  the  gospel,  the  marks  of  whose  truth  are  so 
striking,  so  perfectly  inimitable,  that  the  inventor  would  be  a  more  as¬ 
tonishing  man  than  the  hero.”  Rousseau’s  Emilius,  Bk.  4, 

The  following  sentiments  from  the  pen  of  Fisher  Ames  will  be  read 
With  interest,  in  connection  with  the  admirable  encomium  of  Rousseau. 

Fisher  Ames ’  opinion  of  the  Bible  as  a  School  Booh. — Should  not 
the  Bible  regain  the  place  it  once  held  as  a  school  book  ?  Its  morals  are 
pure,  its  examples  captivating  and  noble.  The  reverence  for  the  sacred 
book  that  is  thus  early  impressed,  lasts  long;  and  probably,  if  not  im¬ 
pressed  in  infancy,  never  takes  firm  hold  of  the  mind.  One  considera¬ 
tion  more  is  important.  In  no  book  is  there  so  good  English,  so  pure, 
and  so  eiegant;  and  by  teaching  all  the  same  book,  they  will  speak 
alike,  and  the  Bible  will  justly  remain  the  standard  of  language,  as  well 
as  of  faith.  A  barbarous  provincial  jargon  will  be  banished,  and  taste, 

,  corrupted  by  pompous  Johnsonian  affectation,  will  be  restored.” 


Note  E„  p.  79. 

It  seems  to  me  very  manifest,  that  if  Christians  had  done  their  duty 
all  along,  as  to  religious  education,  Sunday  Schools  would  never  have 
been  employed,  except  for  the  instruction  of  the  poor.  This,  indeed. 
Was  their  original  object;  but  they  now  embrace  the  children  of  every 
part  of  the  community.  The  primitive  Christians  took  vast  pains  in  the 
religious  instruction  of  the  young:  and  to  this  cause  must  be  undoubted¬ 
ly  assigned  great  influence,  in  the  propagation  of  Christianity.  But  the 
neglect  of  this  wise  and  benevolent  scheme,  led  eventually  to  such  a 
state  of  things,  that  in  Christian  countries,  children,  because  they  hap¬ 
pened  to  be  born  of  Christian  parents,  seemed  to  be  regarded  as  scarce¬ 
ly,  if  at  all,  in  need  of  religious  education.  After  providing  them  with 
a  brief  catechetical  course,  and  requiring  their  attendance  on  public 
worship,  it  appeared  to  be  thought,  that  the  Bible  had  no  more  to  do 
with  their  education,  than  the  Koran,  or  the  Zendavest,  or  the  Veda. 
Independently  of  all  other  considerations,  I  regard  Sunday  Schools  and 
Bible  Societies  as  invaluable  ;  because  they  are  preparing  the  way  for 
the  Bible  to  become  the  handmaid  of  all  education ,  from  the  infant 
School  to  the  University .  In  a  few  generations,  the  influence  of  the 
Sunday  School  on  this  great  subject,  the  combination  of  religious  and 
-secular  education,  will  be  felt  through  the  whole  community.  Then 
will  Robert  Raikes,  the  founder  of  the  system,  be  looked  back  upon,  as 

9* 


102 


one  of  the  wisest  of  Philanthropists,  and  one  of  the  noblest  beirefaetcfrs- 
of  his  species. 

I  hope  1  may  be  pardoned  for  adding  here  the  following  extracts  from 
my  Address  at  the  dedication  of  the  Depository  for  Bibles,  Tracts,  and 
Sunday  School  Books,  in  Charleston,  delivered  April  S,  1829. 

Let  me  rather  turn  to  the  excellent  founder  of  Sunday  Schools,  and 
offer  to  the  benevolent  Robert  Raikes,  the  homage  of  virtuous  admira¬ 
tion  and  gratitude.  Compared  to  him,  what  are  the  heroes  of  ancient 
and  modern  times,  the  illustrious  statesmen,  the  founders  of  empires  I 
Who  that  comprehends  the  true  dignity  of  man,  his  solemn  responsibili¬ 
ty  to  God,  and  his  fellow  men,  the  blessedness  of  doing  good,  the  beauty 
of  holiness,  the  pure,  elevated,  noble  wisdom  of  Love  to  God  and  Man, 
would  for  a  moment  compare  with  Robert  Raikes,  Alexander  or  Caesar, 
Alaric  or  Atlila,  Wolsey  or  Richelieu,  Charles  the  XII.  or  Bonaparte? 
To  illustrate  this,  let  us  draw  a  parallel  between  the  benevolent  author 
of  Sunday  Schools,  and  the  Lawgiver  of  Sparta,  and  the  Founder  of 
Rome. 

Lycurgus  exclaimed,  as  he  rode  through  the  country  of  Laconia,  that 
it  looked  like  the  patrimony  of  brothers.  It  was,  indeed,  the  patrimony 
of  a  family  ;  but  that  family  wras  degraded  and  brutalized  by  institutions, 
whose  sole  object  was  the  destruction  of  their  fellow  creatures.  Sparta 
regarded  peace,  the  natural  condition  of  man,  as  disgraceful ;  war,  his 
unnatural  state,  as  honorable.  The  Spartan  had  no  feelings,  no  senti¬ 
ments,  but  thosp  of  a  soldier ;  no  conception  of  glory,  but  as  military 
fame:  no  happiness  or  duties  at  home,  but  in  warlike  education,  no  joy 
or  ambition  abroad,  but  in  the  camp,  the  march,  or  the  battle-field.  To 
receive  his  wounds  in  front;  to  die  sword  in  hand;  to  be  carried  home¬ 
ward  upon  his  shield,  were  the  limit  of  his  desires,  the  highest  satisfac¬ 
tion,  of  which  he  was  capable.  The  character  of  man  was  stretched 
on  the  iron  bed  of  Procrustes ;  that  of  woman  was  degraded,  and  her  ten¬ 
derness,  delicacy,  and  loveliness,  were  broken  as  on  the  wheel  of  a 
ruthless  tyranny;  while  the  infant,  if  unfit  for  the  bloody  work  of  des¬ 
truction,  was  cast  out  to  perish  in  the  fields.  Under  such  institutions, 
the  Spartan  was  a  savage,  scarcely  more  elevated  than  the  Indian  of 
North  America.  Such  were  the  boasted  institutes  of  Lycurgus;  and 
what  a  commentary  on  the  character  of  them  and  their  author,  is  found 
in  the  fact,  that  he  should  have  cheated  the  people,  by  a  miserable  trick, 
into  their  perpetual  observance. 

Let  us  now  turn  to  the  Founder  of  the  Roman  monarchy.  In  him  we 
behold  a  man,  who  slew  his  brother  with  his  own  hand,  who  violated  the 
sacred  laws  of  hospitality,  who  inveigled  by  fraud  the  Sabine  women 
into  his  power,  aud  seized  them  by  force.  What  other  morality,  indeed 
could  have  been  expected  of  a  fratricide,  the  captain  of  robbers,  and 
murderers  and  outlaws!  Such  was  the  man  who  laid  the  foundation* 
of  Rome,  called,  in  the  boastful  language  of  her  people,  the  Eternal 
City.  And  what  were  her  institutions,  from  beginning  to  end,  but  those 
of  war  ?  What  washer  sole  employment,  from  the  cradle  to  the  grave, 
but  rapine  and  murder  ?  She  died,  as  she  had  lived — by  the  sword  ;  and 
as  she  had  carried  fire  and  carnage,  with  unrelenting  fury  and  insatiable 
ambition  into  all  the  neighboring  countries,  she  perished  at  last,  not  in 
the  lists  of  chivalry,  with  the  gallant,  the  civilized,  and  the  polished,  but 
by  the  hands  of  barbarians,  who  rolled  backward  over  the  Alps  upon  her 
beautiful  Italy,  the  deluge  of  blood,  which  had  overflowed  Helvetia 
and  Germany,  Gaul  antjl  Belgium,  and  Britain.  Such  has  been  the  fat® 


103 


of  every  people,  with  scarcely  an  exception  !  How  just  and  awful  are 
the  judgments  of  God  !  for  all  of  them  arose  and  flourished  by  rapine  and 
bloodshed.  Shall  I  be  told  that  Rome  carried  her  arts  with  her  arms, 
and  civilized  the  independent  states,  which  she  enslaved?  What  then 
shall  we  say  to  the  thief  and  assassin,  who  should  act  in  like  manner  ? 
Shall  we  regard  it  as  a  merit,  that  after  slaying  the  parent,  they  have 
educated  the  child  out  of  his  father’s  property  ?  After  invading  the 
peace  of  a  family,  laying  waste  its  heritage,  seizing  all  its  property,  and 
murdering  or  imprisoning  its  natural  protectors,  is  it  matter  of  commen¬ 
dation,  that  they  should  restore  and  improve  agriculture  and  the  arts, 
out  of  its  own  wealth,  more  especially  since  they  delivered  that  family  to 
the  charge  ot  oppressive  strangers  ?  Such  were  the  principles,  and  such 
the  conduct  ot  kingly,  of  republican,  of  imperial  Rome.  Romulus, 
then,  was  the  founder  of  a  state  whose  whole  life  of  twelve  hundred 
years,  was  devoted  to  carnage  and  rapine.  Lycurgus  was  the  author 
of  a  petty  scheme  of  violence  and  destruction  ;  Romulus  of  a  vast  sys¬ 
tem  of  selfishness  and  ambition,  of  fraud,  bloodshed  and  ruin.  Each 
had  the  merit,  and  only  the  merit  of  creating  a  Nation  of  Murderers  and 
Plunderers. 

O!  how  consolatory,  how  delightful,  how  refreshing,  to  turn  from 
such  monsters,  and  contemplate  the  serene  and  benevolent  life,  the  dif¬ 
fusive  charity,  and  wide-spreading  usefulness  of  Robert  Raikes !  If  it 
were  possible  for  him  to  meet  in  the  world  of  spirits,  Sesostris  and  Per¬ 
icles,  Hannibal,  Alcibiades  and  Lucullus,  how  would  they  stand  rebu¬ 
ked  in  his  presence,  and  look  upon  his  form  of  light,  and  his  angel  coun¬ 
tenance,  as  Satan  beheld  Zephon— 

“Abashed  the  devil  stood, 

And  felt  how  awful  goodness  is,  and  saw 
Virtue  in  her  shape  how  lovely  !’5 

The  institutions  of  Raikes  were  those  of  peace  and  love,  of  justice  and 
order.  Their  principle  was  obedience  to  God,  good  will  to  man;  their 
means — the  improvement  of  the  mind  and  heart,  their  end— the  tempo¬ 
ral  and  eternal  good  of  mankind.  They  have  sent  forth  soldiers  into  ev¬ 
ery  land;  but  these  were  the  soldiers  of  the  Cross.  Their  armies  have 
gone  forth,  throughout  the  earth,  conquering  and  to  conquer,  but  it  is  in 
the  name  and  to  the  glory  of  the  Prince  of  Peace.  They  have  inva¬ 
ded  the  little  sanctuary  of  home,  the  social  circle  of  the  village,  the  crow- 
died  streets  of  the  city,  and  the  vast  community  of  nations.  But  they 
have  gone  forth,  in  the  spirit  of  faith  and  love,  to  bless  and  not  to  curse, 
to  ransom  the  captive,  and  not  to  enslave  the  free,  to  comfort  the  afflic¬ 
ted,  to  enlighten  the  ignorant,  to  gladden  the  wilderness  and  solitary 
place,  and  bid  the  desert  to  rejoice  and  blossom  as  the  rose.  Pyrrhus 
exclaimed,  as  he  walked  over  the  battle-ground  on  the  banks  of  the  Li- 
ris,  0 !  with  what  ease  could  I  conquer  the  world,  had  1  the  Romans 
for  soldiers,  or  they  me  for  their  king  !  The  Christian  knows  that  there 
shall  be  but  one  universal  Conqueror,  and  one  universal  Empire.  That 
Conqueror,  Isaiah  beheld  in  the  visions  of  prophecy,  glorious  in  his  ap¬ 
parel,  traveling  in  the  greatness  of  his  strength;  he  that  speaks  in  right¬ 
eousness,  mighty  to  save.  That  empire  is  the  Kingdom  of  our  Lord  and 
of  his  Christ,  the  Holy  Church  Universal.  The  Bible,  the  Missionary 
and  the  Tract,  are  the  invincible  army,  that  go  forth,  under  the  banner* 
of  the  Lord  of  Elosts,  to  achieve  this  conquest,  so  full  of  glory  to  God, 
and  of  blessing  to  man.  And  what  is  the  Sunday  School,  with  its  youth- 


ful  bands,  the  joy  of  parents,  the  hope  of  their  country,  but  the  van¬ 
guard  in  this  Holy  War,  arrayed  in  the  panoply  divine  of  early  piety? 

Note  F.  p.  83. 

There  is  one  consideration  of  vast  importance  in  determining  the  best 
character  of  a  scheme  of  education  :  and  it  bears  directly  on  the  ques¬ 
tion  of  the  comparative  merits  of  the  Christian  and  Classical  standards, 
It  is  this.  The  spirit  of  the  Gospel  is  essentially  the  spirit  of  peace  and 
humility,  of  love  and  forbearance.  It  is  an  amiable,  conciliating,  philan¬ 
thropic  spirit.  It  is  full  of  moral  dignity,  and  beauty,  and  courage.  It 
is  essentially  the  spirit  of  duty,  the  spirit  of  God  himself.  But  what  is 
the  spirit  that  lives  and  moves  throughout  the  classical  models  ?  1 1  is  the 

spirit  of  war,  foreign  and  civil,  the  spirit  of  ambition,  and  pride,  of 
hatied,  contempt,  and  oppression.  It  is  a  blood-thirsty,  unforgiving,  in¬ 
tolerant  spirit.  Take  from  the  Iliad  or  the  PEneid,  its  military  scenes, 
and  achievements,  and  heroes,  and  the  poem  is  in  ruins.  Take  the  like 
from  the  Scripture  Epic  of  Milton,  and  the  great,  the  mighty  whole  is 
scarcely  more  impaired,  than  “  Jerusalem  Delivered,”  by  discarding 
the  Episode  of  Olindo  and  Sophronia.  Take  the  like  from  the  Classic 
Historians,  and  the  sun-bright  History  of  Greece  and  Rome,  “  in  dim 
eclipse,  disastrous  twilight  sheds.”  But  take  the  same  from  the  History 
of  Europe,  since  the  Reformation,  and  especially  froth  the  history  of 
England  and  of  these  United  States,  and  that  remains,  which  we  look 
for  in  vain  among  the  Ancients,  political ,  constitutional,  commercial, 
literary  and  religious  history,  the  history  of  principles,  and  institutions , 
of  society  and  government .  W'ar  is  the  Very  soul  of  poetry  and  histo¬ 
ry  in  the  classics.  Does  it  not  then  become  us  to  abandon  them,  as  unfit 
means  of  instruction  for  youth  ;  unless  we  mean  practically  to  deny  the 
incomparable  superiority  of  the  peaceful  spirit  of  the  New  Testament? 
Can  we  doubt  that  the  warlike  spirit,  which  has  desolated  Europe,  for 
eighteen  hundred  years,  in  spite  of  the  religion  of  Jesus,  is  to  be  ascri¬ 
bed  in  a  good  measure,  to  the  extravagant  admiration  of  the  classics,  to 
the  imitation  of  Greek  and  Roman,  instead  of  Christian  Heroes,  and  to 
the  unchristian  character  of  general  education?  Christianity  has  war- 
red  in  vain  against  military  ambition  and  military  glory  ;  since  every  ed¬ 
ucated  man,  has  been  thoroughly  imbued  with  the  military,  that  ruling- 
spirit  of  Greece  and  Rome.  Banish  this  spirit,  and  we  shall  see  and  hear 
less  of  war  and  more  of  peace,  less  of  Heroes  and  more  of  Philanthro¬ 
pists,  less  of  Watriors  and  more  of  Statesmen,  less  of  false  glory  and 
honor,  and  more  of  true,  less  of  the  spirit  of  the  French  Revolution,  and 
more  of  the  spirit  of  our  own.  I  rejoice  that  the  spirit  of  the  Age,  and 
the  spirit  of  our  Country  especially,  are  becoming  more  and  more  ration¬ 
al,  peaceful,  Christian.  Let  this  great  change  in  education  be  made,  and 
we  may  rest  assured,  that  the  rulers  and  politicians  of  all  nations  will  be 

“ - bent  on  higher  views, 

To  civilize  the  rude  unpolished  world, 

And  lay  it  under  the  restraint  of  laws; 

To  make  man  mild  and  sociable  to  man  ; 

To  cultivate  the  wild  licentious  sava°-e 
With  wisdom,  discipline  and  liberal  arts  ; 

Th’  embellishments  of  life - .” 


105 


Note  G.  p.  85. 

I  cannot  but  confess  my  surprise  at  a  letter  from  the  Rev.  Jonas  King, 
in  which  he  urges  the  necessity  of  sending  to  Greece  a  printing  press, 
for  the  express  purpose  of  publishing  Homer.  Assuredly,  Homer,  and 
especially  his  Iliad,  is  one  of  the  last  books  that  can  be  valuable  to  the 
modern  Greeks.  Their  ferocity  and  lawless  character,  their  ignorance 
and  superstition,  demand  far  other  books,  than  the  works  of  Homer  and 
the  other  Greek  Poets.  Let  the  New  Testament  be  the  basis  of  the  civ¬ 
ilization  and  education  of  the  modern  Greeks,  and  wTe  have  nothing  to 
fear,  on  the  score  of  their  public  and  private  happiness.  But  if  they 
are  now  taught,  and  now  is  the  crisis,  to  look  for  their  models  in  ancient 
Greece,  Christianity  will  languish  and  mourn  there,  as  she  has  every  where 
else,  under  the  overruling  influences  of  Paganism.  To  offer  to  Mr.  King, 
as  a  friend  of  the  Greeks,  in  their  present  degraded,  darkened  state,  for 
their  improvement,  the  works  of  Horner,  would  be  in  my  judgment, 
like  the  Macedonian  Monarch’s  invitation  to  a  feast,  given  to  the  Athe¬ 
nian  Ambassador,  sent  to  negotiate  for  the  ransom  of  his  captive  coun¬ 
trymen.  Mr.  King  might  appropriately  reply,  in  the  language  of  Ulys¬ 
ses  to  Circe,  adopted  by  the  Envoy  of  Athens,  as  a  rebuke  to  the  King 
of  Macedon: 

“  Ill  fits  it  me,  whose  friends  are  sunk  to  beasts, 

To  quaff  thy  wine,  and  riot  in  thy  feasts  ; 

Me  wouldst  thou  please,  for  them  thy  cares  employ, 

And  them  to  me  restore,  and  me  to  joy.” 

For  Mr.  King  as  a  personal  acquaintance,  !  have  a  sincere  regard,  and 
for  him  as  a  Christian  Missionary,  respect  and  gratitude.  But  I  would 
submit  to  himself  the  question,  whether  it  be  wise  and  humane,  in  the 
degraded  state  of  the  Greeks,  as  to  religion,  morals,  and  knowledge,  to 
revive  the  influence  of  Paganism  over  the  heart  and  understanding  of 
youth.  The  Pantheon  is  inseparable  from  the  study  of  the  Greek  Po¬ 
ets  every  where ;  but  how  transcendant  would  be  its  power  in  such  a 
country  as  Greece  !  What  would  every  good  man  say,  if  a  book  like 
the  Pantheon  were  sent  as  a  manuel  to  any  people  whatever,  and  such 
it  must  inevitably  be  to  the  Greeks  ?  What  would  he  say  to  such  a  col¬ 
lection  of  Biographies,  so  shocking  from  the  wilful  atrocities,  s,o  revolt¬ 
ing  from  the  loathsome  pollutions,  that  deform  and  stain  every  page  ? 
What  is  the  Pantheon,  to  speak  in  the  plain,  unvarnished  language  of 
Truth,  but  the  Biography  of  the  Tyrant  and  Rebel,  of  the  Murderer  and 
Robber,  of  the  Adulterer  and  Adulteress,  of  the  Seducer  and  Liar  ?  What 
scene  is  there  exhibited,  in  which  you  do  not  find,  that  crime,  or  vice, 
or  meanness,  stands  forth  in  bold  relief,  with  all  the  effrontery  of  impudent 
guilt,  and  all  the  recklessness  of  wanton  folly?  Is  this  the  Book,  which 
Christians  ought  to  place  with  the  Testament,  in  the  hands  of  Grecian 
youth,  as  their  daily  manual?  To  be  instrumental  in  establishing  such 
a  state  of  things,  can  never  be  the  duty  of  the  Christian  Missionary. 
His  office  should  be  to  enlighten  the  conscience,  to  purify  the  affections, 
to  lead  those  who  are  dead  in  trespasses  and  sins,  into  the  way  of  life, 
the  ways  of  pleasantness,  the  paths  of  peace.  But,  surely,  he  can  nev¬ 
er  reconcile  it  to  himself  to  make  the  Pantheon  the  companion  of  the 
Testament,  and  thus  to  bind  the  dead  to  the  living. 


106 


Note  H.  p.  87. 

Religious  Kings  are  scattered,  “  like  Angel’s  visits,  short  and  far  be¬ 
tween,”  at  distant  intervals  along  the  centuries  of  European  History. 
In  all  this  dreary  length  of  way,  “  they  appear  like  live  or  six  light¬ 
houses,  on  as  many  thousand  miles  of  coast.”  “  The  Good  King  Lewis 
is  dead,”  was  the  simple  proclamation  in  the  streets  of  Paris,  at  the  death 
of  Lewis  the  12th.  Scores  of  Monarchs  never  deserved  a  sigh  or  a  tear, 
for  one  who  did :  and  yet  of  those  scores,  how  many  might  not  have 
uttered  the  hypocritical  sentiment  of  the  ambitious,  deceitful,  warlike 
Pericles,  on  his  death-bed,  “  not  a  citizen  of  Athens  has  been  obliged 
to  put  on  mourning  on  my  account.”  Napoleon  might  have  said  the 
same  with  equal  truth  ;  for  not  only  hundreds  of  Athenians  had  to  put  on 
mourning,  in  the  Samian  and  Peloponnesian  wars ;  but  the  latter  redu¬ 
ced  his  country  to  slavery  and  misery.  When  Edward  6th  ran  to  take 
up,  kiss,  and  replace  the  Bible,  which  one  of  his  Council  had  laid  on  the 
ground,  as  a  step  to  reach  a  paper ;  and  when  Robert,  King  of  Sicily  said, 
“  the  holy  books  are  dearer  to  me  than  my  kingdom,”  we  behold  a  phe¬ 
nomenon.  Henry  of  Navarre  had  no  higher  idea  of  a  King’s  duties, 
than  are  found  in  his  celebrated  wish,  that  the  meanest  of  his  subjects 
might  have  a  fowl  for  his  Sunday  dinner.  Lewis  the  14th,  desired,  (if 
his  instructions  to  his  grandson  are  to  be  believed  against  the  tenor  of  his 
whole  life )  that  the  time  might  come,  when  not  a  beggar  should  be  found 
in  his  kingdom.  But  George  the  3d.  longed  to  see  the  day,  when  not  a 
subject  should  be  without  a  Bible.  If,  instead  of  the  Delphin  Editions 
of  the  Classics,  of  which  France  was  once  so  proud,  the  various  books 
of  the  Bible  had  been  edited  by  religious  literati,  with  a  view  to  the  ed¬ 
ucation  of  the  Heir  Apparent,  and  if  they  had  been  faithfully  taught, 
who  can  doubt,  that  France  would  have  been  a  blessing,  instead  of  a 
curse,  as  she  has  been  to  Europe.  While  Charles  the  5th  held  the  sons  of 
Francis  the  1st  as  hostages  in  his  stead,  who  would  have  imagined  such 
a  preposterous  mode  of  spending  their  time,  as  Vida  recommended,  since 
he  composed  his  art  of  poetry  to  teach  the  captive  princes  to  write  epic 
poetry !!  But  are  we  surprised  at  any  thing  from  Vida,  though  a  Chris¬ 
tian  Bishop,  when  we  find  him  at  the  end  of  the  2d.  Book,  thus  celebrating 
the  death  of  Leo  X,  a  Christian  Pontiff,  a  servant  of  the  meek  and  holy 
Jesus.  He  invokes  the  Gods  of  Rome,  and  chiefly  Apollo;  and  paints 
in  vision  this  vicegerent  of  God,  as  the  offspring  and  priest  of  the  Gods, 
high  on  his  car  and  “  Lord  of  the  vanquished  world,  with  captive  kings 
and  a  barbarian  host  behind  his  chariot.”  He  describes  “  the  sacred 
Father,”  as  treasuring  up  barbaric  gold  and  heaps  of  spoil,  in  the  sacred 
temples  of  the  Redeemer,  and  finishes  by  a  pagan  denunciation  of  Prov¬ 
idence,  from  the  pen  of  a  Christian  Bishop ! 

“But  by  your  crime,  ye  Gods,  our  hopes  are  cross’d, 

And  those  imaginary  triumphs  lost.”* 

We  are  not  surprised  at  such  folly  and  impiety,  as  long  as  Christians  shall 
feel  and  act,  on  subjects  of  education,  in  the  spirit  of  a  Christian  minis- 


r“  Verum,  heu  !  DU,  vestrum  crimen  !  spes  tanta  repente 
Italiae  absumpta,  ac  penitus  fiducia  cessit ! 

Egregius  moriens  heros  secum  omnia  vertit.” 


9 


107 


ter’s  apology,  (C.  Pitt)  “  it  would  look  indecent  in  one  of  my  profession, 
not  to  spend  as  much  time  on  the  psalms  of  David,  as  on  the  hymns  of 
Callimachus.”  While  Princes  shall  be  taught  to  write  Epic  poems  on 
heathen  models,  and  to  value  Homer  and  Virgil,  as  much  as  the  Bible, 
their  people  must  expect  them  to  imitate  Achilles  and  Agamemnon, 
iEneas  and  Turnus,  rather  than  the  Prince  of  Peace. 

Note  I.  p.  88. 

It  is  one  of  the  remarkable  features,  and  not  the  least  shocking  and 
disgusting,  in  the  state  of  things  among  the  ancients,  that  woman  was 
shut  out  from  social  intercourse  with  the  other  sex ;  unless  she  spurned 
the  character  of  Wife,  Mother,  Daughter,  Sister,  and  became  a  Courte¬ 
zan.  Aspasia,  Phryne,  Lamia,  Thais,  &c.  enjoyed  the  most  refined  and 
educated  society  of  their  day  ;  while  virtuous  women  exercised  no  influ¬ 
ence  beyond  the  domestic  circle,  being  literally  exiles  from  social  life. 
Christianity  has  redeemed  woman  from  an  Egyptian  bondage  of  soul, 
mind  and  heart.  Whilst  it  has  given  greater  depth,  and  sensibility,  and 
delicacy  to  her  affections,  it  has  enlarged  her  understanding,  purified 
her  taste,  adorned  her  manners,  and  dignified  her  character.  Such 
women  as  Hannah  More,  Mrs.  Carter,  Mrs.  fBarbauld,  Miss  Edge- 
worth,  are  the  triumph  and  illustration  of  Christian  influences.  Eng¬ 
land  has  more  reason  to  be  proud  of  Mrs.  Hemans,  so  holy  and  pure, 
than  France  of  Mad’lle  Lc  Fevre,  (afterwards  Madame  Dacier)  when 
unmarried,  the  translator  of  the  vile  and  licentious  Anacreon,  when  mar¬ 
ried,  of  the  vile  and  licentious  Horace  and  Plautus.  It  would  have  been 
more  to  her  credit,  to  have  burnt  those  versions  unpublished,  as  Henault 
did  his  translation  of  Lucretius,  at  the  instance  of  his  confessor,  than  to 
have  printed  them,  and  received  the  praise  of  Boileau,  that  hers  ought  to 
deter  any  person  from  a  translation  of  Anacreon  into  verse.  1  have  said 
nothing  in  the  Address  on  the  subject  of  Female  Education,  as  to  the 
great  question  there  discussed.  But  no  one  can  doubt,  that  the  same 
principles  and  arguments  are  even  more  applicable  to  the  instruction 
of  daughters  than  of  sons.  Woman  is  emphatically  the  child  of  the 
Scriptures.  By  them  she  has  been  invested  with  a  moral  beauty,  and 
crowned  with  a  moral  dignity,  that  have  indeed  elevated  her,  when  com¬ 
pared  with  females  of  Antiquity,  to  a  rank  in  the  creation,  a  little  lower 
than  the  Angels.  May  the  Mothers  of  our  Land,  yet  employ  their  holy 
influences,  in  preparing  the  way  for  that  millennial  change,  when  the 
Bible  shall  be  a  class-book  in  every  school  and  college  within  our  bor¬ 
ders  !  It  is  difficult  for  a  man,  who  values  female  purity,  delicacy  and  mod¬ 
esty,  to  imagine  a  grosser  insult  to  his  daughter  or  sister,  than  for  Dem- 
oustier  to  have  addressed  to  her,  the  “  Lettres  a  Emilie  sur  la  mytbolo- 
gie.”  The  writer  was  only  fit  to  have  kept  the  company  of  such  women 
as  the  courtezans  of  Antiquity;  if  we  are  to  judge  of  his  ideas  of  female 
character  from  those  Letters.  The  Society  of  Christian  women,  purifi¬ 
ed,  exalted,  sanctified  by  religion,  would  have  been  to  him  full  of  re¬ 
buke  and  reproach.  Those  Letters  are  a  fair  specimen  of  a  Lady’s  Pan¬ 
theon,  full  of  insult  to  her  good  sense,  her  virtue  and  her  delicacy. 

Note  K.  p.  94. 

To  those  who  admire  the  Classics  so  extravagantly,  as  to  forget,  as 
most  seem  to  do,  that  such  a  book  as  the  Bible  exists,  (if  we  judge  at 
least  from  their  schemes  of  education)  I  would  recommend  the  follow- 


108 


ing  sentiments  of  Fenelon,  than  whom  a  more  calm,  dignified  and  dis¬ 
passionate  judge,  never  compared  Christian  with  Heathen  Classics. 

“The  Scripture  surpasses  the  most  ancient  Greek  authors,  vastly  in 
native  simplicity,  liveliness  and  grandeur.  Homer  himself  never  reach¬ 
ed  the  sublimity  of  Moses’  Songs,  especially  the  last,  which  all  Israel- 
itish  children  were  to  learn  by  heart.  Never  did  any  Ode,  either  Greek 
or  Latin,  come  up  to  the  loftiness  of  the  Psalms,  particularly  “The 
Mighty  God,  even  the  Lord,  hath  spoken.”  This  surpasses  the  utmost 
stretch  of  human  invention.  Neither  Homer  nor  any  other  poet  ever 
equaled  Isaiah  describing  the  Majesty  of  God,  in  whose  sight  “  the  na¬ 
tions  of  the  earth  are  as  small  dust,  yea,  less  than  nothing  and  vanity,” 
seeing  it  is  he  that  stretcheth  out  the  heavens  “  like  a  curtain,  and 
spreadeth  them  out  as  a  tent  to  dwell  in.”  Sometimes  this  prophet  has 
all  the  sweetness  of  an  eclogue  in  the  smiling  image  he  gives  us  of 
peace,  and  sometimes  he  soars  so  high,  as  to  leave  every  thing  below 
him.  What  is  there  in  Antiquity,  that  can  be  compared  to  the  lamenta¬ 
tions  of  Jeremiah,  when  he  tenderly  deplores  the  misery  of  his  country? 
Or  the  prophecy  of  Nahum,  when  he  foresees  in  spirit  the  proud  Nine¬ 
veh  fall  under  the  rage  of  an  invincible  army  ?  We  fancy  that  we  see 
the  army  and  hear  the  noise  of  arms  and  chariots.  Every  thing  is  paint¬ 
ed  in  such  a  lively  manner,  as  strikes  the  imagination — the  prophet  far 
outdoes  Horner.  Read  likewise  Daniel  denouncing  to  Belshazzar,  the 
Divine  vengeance  ready  to  overwhelm  him,  and  try  if  you  can  find 
any  thing  in  the  most  sublime  originals  of  antiquity,  that  can  be  com¬ 
pared  to  those  passages  of  Sacred  writ.  As  for  the  rest  of  Scripture, 
every  portion  of  it  is  uniform  and  constant,  every  part  bears  the  pecu¬ 
liar  character  that  becomes  it.  The  history,  the  particular  detail  of 
laws,  the  descriptions,  the  vehement  and  pathetic  passages,  the  myste¬ 
ries  and  prophecies,  the  moral  discourses,  in  all  these,  appears  a  natural 
and  beautiful  variety.  In  short,  there  is  as  great  a  difference  between 
the  Heathen  poets  and  the  prophets,  as  there  is  between  a  false  enthu¬ 
siasm  and  the  true.  The  sacred  writers  being  truly  inspired,  do  in  a 
sensible  manner  express  something  divine,  while  the  others,  striving  to 
soar  above  themselves,  always  show  human  weakness  in  their  loftiest 
flights.” — Cambray’s  Dialogues  upon  Eloquence. 

Note  L.  p.  94. 

It  is  a  remarkable  fact,  that  the  Bible,  is  the  only  book,  which  has 
ever  been  translated  from  a  sense  of  duty.  All  other  books  have  been 
translated  as  matter  of  enjoyment,  as  presents  to  Literature,  or  to  make 
money.  But  the  Bible  has  been  dealt  with  in  this  particular,  as  became 
its  holiness  and  purity,  its  awful  sanctions  and  eternal  usefulness.  It 
has  been  translated,  in  the  spirit  of  the  commandment,  to  preach  the 
Gospel  to  the  poor:  in  the  spirit  of  the  song  of  the  heavenly  host, 

“  Glory  to  God  in  the  highest,  and  on  earth  peace,  good  will  toward 
men.”  Corneille,  it  is  said,  had  in  his  Library  translations  of  the  Cid, 
in  every  European  language,  except  the  Slavonic  and  Turkish.  But  no 
human  power  can  give  to  a  human  author  so  general,  and  durable  a 
character,  as  to  ensure  to  his  works  that  universal  interest  and  perpetual 
infuence,  which  are  indispensable  to  their  living  every  where,  through 
all  time,  in  every  language.  To  the  Bible  only,  is  assigned  this  univer¬ 
sal  dojninion,  in  every  language ,  over  every  people.  The  utter  insignifi¬ 
cance  of  the  whole  body  of  Classical  Literature  is  seen  at  once,  w'hen 


109 


we  reflect,  that  the  Bible  only  will  be  the  foundation  of  new  states  oi 
society,  and  the  standard  of  education  among  all  the  heathen  world , 
destined  to  be  converted  by  it.  The  Bible  only  will  be  sent  forth  with 
the  Missionary  to  speak  to  every  nation  under  heaven,  in  their  own 
tongue.  The  absolute  worthlessness  of  the  Classics,  when  compared 
with  the  Bible,  cannot  be  exhibited  in  a  more  striking  light,  than  by  the 
suggestion  to  translate  them,  and  send  them  abroad  through  the  heathen 
world,  to  the  Chinese  and  the  Hindoo,  to  the  Persian  and  the  Tartar,  to 
the  North  American  Indian,  and  the  Islanders  of  the  South  Sea.  The 
most  extravagant  admirers  of  the  classics,  among  Christians  at  least, 
would  shudder  at  such  a  proposal,  as  an  act  of  folly  and  madness,  ruin¬ 
ous  to  the  heathen,  and  mockery  to  God.  Ask  them  to  send  translations 
of  Homer  and  Virgil,  of  Phasdrus  and  Ovid,  hand  in  hand  with  the 
Bible,  to  the  Hottentot  and  Mohawk,  to  Burmah,  Ceylon  and  Madagascar, 
and  they  would  reject  the  idea  with  horror,  as  little  less  than  sacrilege. 
And  yet,  although  they  would  esteem  it  a  sin,  to  subject  the  Heathen  to 
the  Pagan  influence  of  Greece  and  Rome,  even  with  the  Bible,  they 
persist  in  exposing  their  own  children  to  those  very  influences,  without 
the  Bible,  as  a  part  of  the  scheme  of  education! !  When  will  the  Christian 
world  acknowledge  the  Bible,  in  spirit  and  in  truth,  in  thought,  w'ord 
and  deed,  to  be  their  standard  of  all  that  is  good  and  great,  honorable, 
pure  and  lovely?  When  will  they  acknowledge  practically,  in  their 
schemes  of  education,  that  the  Bible  is  every  thing ,  the  classics  of  Greece 
and  Rome,  when  compared  to  it,  nothing  ? 


O  R  A  T 1  O  IN 


ON  THE 

ADVANTAGES,  TO  BE  DERIVED, 

f  N  A  LITERARY  POINT  MERELY, 

*  ' 

FBOM  THE 

INTRODUCTION  OF  THE  BIBLE, 

AS  A 

TEXT  BOOK 

OF 

SACRED  LITERATURE, 

IA 

EVERY  SCHEME  OF  EDUCA T ION, 

FROM  THE 

PRIMARY  SCHOOL  TO  THE  UNIVERSITY : 

DELIVERED 

B  E  F  O  R  E  THE  C  O  N  N  E  C  T  I  C  II  T  A  L  P  H  A 

OF 

THE  B  K  SOCIETY, 

ON  TUESDAY,  SEPTEMBER  7,  1830, 

BY  THOMAS  S.  GRIMKR. 


WITH  ADDITION'S  AND  IMPROVEMENTS. 


ORATION. 


The  Traveler,  who  stands  at  the  well-spring  of  some 
mighty  river,  illustrious  alike  in  the  verse  of  the  Poet,  and 
the  roll  of  the  Historian,  looks  in  imagination  down  its 
“  monarchy  of  waters,”  to  contemplate  all  the  variety  of  its 
fortunes,  amid  the  wilderness  of  nature,  and  the  habitations 
of  man.  He  beholds  it  sweeping  with  graceful  line,  through 
the  verdant  meadow,  or  the  maze  of  emerald  isles ;  here — 
expanding  into  the  mirror  of  the  lake,  there — rushing  down¬ 
ward  in  the  rapid,  or  leaping  in  cataracts  from  the  precipice  ; 
here — with  ever-moving,  ever-living  waters,  piercing  the 
dark  recesses  of  the  forest,  there — rolling  in  majestic  curve, 
around  the  base  of  the  mountain.  He  beholds  in  its  course, 
the  humble  cottage  of  the  peasant,  and  the  splendid  palace 
of  opulence  and  rank ;  the  rural  scenery  of  field,  and  or¬ 
chard,  and  meadow,  or  the  garden  of  fashion,  glittering  with 
its  “  wilderness  of  lamps  the  hamlet  or  the  village,  “when 
unadorned,  adorned  the  most,”  and  the  ancient  city,  enriched 
by  the  treasures  of  every  clime,  embellished  with  the  crea¬ 
tions  of  every  art,  and  glorious  in  power,  magnificence  and 
wealth.  The  Astronomer  lifts  his  eye  from  the  narrow 
boundary  of  the  visible  horizon,  and  the  diminutive  forms, 
which  decorate  the  surface  of  the  Earth,  to  the  heavens 
above,  and  gazes,  with  the  intelligence  of  philosophy  and 
the  enthusiasm  of  poetry,  on  the  serenity  of  its  azure  depths, 
on  its  wandering  orbs,  on  the  bickering  flame  of  its  comets, 
or  the  pure  light  of  its  host  of  stars.  His  soul  expands  and 
rises  in  its  conceptions  of  the  grandeur,  wisdom,  benevo¬ 
lence  of  God,  and  worships,  in  aspirations  of  praise  and 
gratitude,  at  the  mercy-seat  of  the  invisible  Creator.  As 
he  contemplates  the  miracles  of  worlds  innumerable  and  of 
a  boundless  universe,  his  thoughts  are  exalted  and  purified, 
and  he  is  filled  with  amazement,  at  the  marvellous  system  of 
the  visible  Universe,  and  with  joy  and  gratitude  at  the  eter¬ 
nal  destiny  and  still  more  glorious  attributes  of  the  human 
soul. 

The  Traveler,  when  he  looks  on  the  river,  arrayed  in  the 
sublime,  the  wonderful,  the  fair,  in  the  works  of  nature  and 

10* 


114 


of  art,  beholds  the  image  of  Classic  Literature.  The  As¬ 
tronomer,  who  views  the  heavens,  with  the  science  that  com¬ 
prehends,  and  the  taste  which  admires,  contemplates  in  that 
glorious  personification  of  the  unseen  God,  the  sublimity, 
beauty  and  variety  of  Sacred  Literature.  Classic  Litera¬ 
ture  stands,  like  the  statue  of  Prometheus,  graceful  in  its 
beauty,  majestic  in  its  power.  But  Sacred  Literature  is  the 
ever-living  fire,  that  descends  from  heaven,  instinct  with  life, 
immortal,  universal.  That  is  the  mausoleum  of  departed 
nations,  splendid  yet  desolate  ;  and  bearing  an  inscription, 
written  indeed,  u  in  the  kingly  language  of  the  mighty 
dead.”  This  is  none  other  than  the  house  of  God,  this  is 
the  gate  of  heaven;  its  record  is  the  book  of  life,  spotless 
and  eternal ;  its  penmen  are  Prophets,  Apostles  and  Mar¬ 
tyrs;  its  ministering  servants  are  Cherubim  and  Seraphim, 
the  Angel  and  the  Archangel. 

Doubtless  there  are  many,  who  will  be  disposed  to  regard 
this  estimate  of  the  comparative  merit  of  the  Classics  and 
the  Scriptures,  in  a  literary  point  of  view,  as  extravagant. 
Such  persons,  we  feel  assured,  have  never  meditated,  with 
the  profound  attention  which  it  deserves,  on  the  universal 
character,  all-pervading  energy,  and  glorious  destinies  of 
Literature — co-extensive  with  the  world,  commensurate  with 
time,  and  consecrated  to  the  noblest  duties.  If,  indeed  we 
take  our  standard  of  the  usefulness  of  Letters,  from  Classic 
Antiquity,  we  may  well  regard  the  comparison  as  unjust. 
For  when  we  turn  to  the  Classics,  with  a  view  to  the  pro¬ 
gress  and  improvement  of  Society,  are  we  not  constrained 
to  acknowledge,  that  they  exercised  very  little  of  that  ele¬ 
vating,  pure  and  harmonizing  influence,  which  is  the  essen¬ 
tial  attribute  of  genuine  Literature  ?  What,  indeed,  are  the 
Classic  authors, '"with  all  their  marvellous  achievments  in  Art 
and  Science,  but  the  gilded  horn,  and  the  flowery  chaplet  of 
victim-nations,  offered  up  in  living  sacrifice  to  the  Idols  of 
Passion  and  Pleasure,  of  War  and  Ambition?  Theirs  was 
not  that  provident,  prophetic  Literature ,  which  studies 
the  past  and  the  present  for  the  improvement  of  the  future, 
which  labors  now  upon  Man  as  he  is,  to  make  him  in  years 
to  come ,  Man  as  he  should  he.  Their  Literature  was  mod¬ 
eled  almost  exclusively  on  their  own  mythology  and  states  of 
Society.  These  were  at  once  its  fountains  and  its  standard. 
But  we  undervalue  Literature  exceedingly,  if  we  measure 
its  capacities  and  usefulness,  by  any  other  standard  than  the 


115 


Scriptures :  if  we  exclude  from  our  view,  the  momentous 
relations  between  God  and  Man,  between  Time  and  Eter¬ 
nity  ;  if  we  banish  from  our  estimate,  the  pure  thoughts 
and  holy  affections,  the  profound  emotions  and  lofty  hopes, 
the  energy  of  purpose,  the  sublime  duties,  and  eternal  felici¬ 
ty,  which  spring  from  Religion.  Rightly  considered,  Liter¬ 
ature  is  but  a  sensible  manifestation  of  the  admirable  work¬ 
manship,  displayed  by  the  Creator  in  the  structure  of  the 
human  mind.  The  foliage  that  robes  the  woodlands,  and 
the  blossoms  that  spangle  the  orchard,  are  emblems  of  gen¬ 
uine  Literature.  They  are  indeed  equally  frail  and  beauti¬ 
ful ;  but  are  they  not  the  spontaneous  efflorescence  of  the 
forest-tree  and  of  the  fruit-tree,  inseparable  from  their 
growth,  durability  and  usefulness  ? 

The  two  cardinal  principles,  which  fix  the  character  and 
decide  the  worth  of  all  literature,  in  any  age  or  country,  are 
duty  and  usefulness,  duty — in  all  its  various  relations  to 
God,  usefulness — through  all  the  endless  diversity  of  its 
connexions  with  Man.  Apart  from  these  considerations, 
Literature  is  of  little  value,  and  the  farther  it  recedes  from 
this  standard,  the  less  does  it  merit  our  praise  or  imitation. 
If  we  would  estimate  rightly  the  worth  of  Literature,  at 
any  given  period  of  time,  we  have  only  to  apply  these  tests, 
how  far  has  it  honored  God ,  how  far  has  it  improved  man¬ 
kind?  If  it  has  dishonored  God,  if  it  has  debased  and  cor¬ 
rupted  the  human  mind,  let  it  perish — however  various  and 
profound  its  learning,  however  beautiful  its  taste  and  mag¬ 
nificent  its  genius.  We  at  least,  are  prepared  to  say  of  it, 
in  the  inexorable  spirit  of  Burley  of  Balfour,  and  in  the  .very 
language  of  Minerva’s  allusion  to  Ajax  in  the  Odyssey, 


6< 


,fQg  dtfcXoi-ro  xai  uWcg 


ovig  ‘Totavra  ys 


1  '</ 


oi. 


11 


Such  a  Literature  cannot  live  either  in  its  own  forms,  or  in 
those  which  spring  from  it.  They  contain  no  principle  of 
perpetuity.*  But  the  Literature,  which  is  ever  mindful  of 
its  duty  to  God  and  of  its  obligations  to  Man,  has  within  it¬ 
self  the  seeds  of  life,  and  lives  from  age  to  age,  transmitted 
in  its  original  forms,  or  in  endless  successions  of  modifica¬ 
tions  and  improvements.  The  Christian  at  least,  and  to  a 


Note  A. 


116 


Christian  audience  we  speak,  must  believe  that  no  other 
than  such  a  Literature  can  be  perpetuated.  None  other, 
indeed,  harmonizes  with  the  Christian  system ;  none  other 
can  be  its  handmaid,  its  counselor  and  defender,  in  the  re¬ 
formation  of  Christian,  and  the  transformation  of  Pagan 
communities.  He,  who  looks  abroad  over  the  world  as  it 
is,  and  contemplates,  in  the  visions  of  philanthropy,  or  the 
prophecies  of  Scripture,  that  world  as  it  is  to  be,  cannot  but 
realize  how  much  remains  to  be  done  by  a  purified,  elevated, 
moral  Literature.  Such  a  Literature  only  is  worthy  to  vin¬ 
dicate  and  recommend,  to  illustrate  and  adorn  Religion : 
and  to  advance,  with  an  ever-accelerated  step,  the  best  in¬ 
terests  of  free,  peaceful,  educated,  Christian  Nations.  Such 
a  Literature,  in  all  its  departments  of  truth  and  fiction,  and 
we  speak  it  to  the  dishonor  of  Christendom,  but  especially 
of  the  Reformation,  such  a  Literature  has  never  existed. 
Yet  such  a  Literature  must  exist,  and  must  continue  its  as¬ 
cent,  from  one  height  of  glory  to  another, 

“’Till  every  bound  at  length  shall  disappear, 

And  iniinite  perfection  close  the  scene.” 

We  are  now  speaking  of  Literature,  in  its  most  compre¬ 
hensive  meaning,  as  embracing  every  species  of  composi¬ 
tion,  whether  in  Religion  or  morals,  in  diplomacy,  legisla¬ 
tion  or  jurisprudence,  in  history  or  philosophy,  in  poetry  or 
eloquence.  We  are  sensible,  that  in  the  narrow  sense,  in 
which  the  term  is  generally  used,  as  descriptive  of  polite,  or. 
elegant  literature,  there  are  many  who  imagine,  that  it  has 
no  community  of  interest,  no  sympathy  of  feeling  with 
Religion.  But  the  error  lies  in  judging  of  such  literature, 
by  the  forms  in  which  it  has  appeared,  and  by  the  spirit 
which  has  animated  it,  rather -than  by  those  forms  and  bv 
that  spirit,  of  which  it  is  capable.  When  the  block  of 
marble  lay  before  Michael  Angelo,  he  beheld  in  its  savage 
mass,  with  the  poetic  eye  of  a  sculptor,  the  grandeur  and 
beauty  of  the  perfect  statue.  But  the  chi'seler  saw  nothing 
beyond  its  shapeless  surface.  Yet  scarcely  had  he  struck 
from  it,  flake  after  flake,  in  obedience  to  the  genius  and  taste 
of  his  master,  when  even  his  imagination  was  kindled,  and 
he  started  back  in  wonder  at  the  rapid  development  of  its 
future  glories.  Thus  will  polite  Literature  appear  even  to 
unpracticed  eyes,  whenever  the  Bacon  or  the  Newton,  the 
Calvin  or  the  Luther  of  this  department  shall  arise,  and 
remodel  with  the  bold  spirit  of  a  reformer,  and  the  purified 


117 


taste  of  a  Christian,  the  whole  system  of  elegant  Literature. 
Painting,  said  Paul  Veronese,  is  a  gift  from  heaven:  and 
elegant  Literature  would  indeed  be  a  heavenly  gift,  if  it 
were  Christian. 

Let  it  not  be  said,  that  the  Scriptures  were  never  intended 
to  be  the  basis  or  model  of  Literature ;  and  that  such  an 
association  degrades  their  majesty,  and  soils  their  purity. 
For  ourselves,  we  hold  that  when  justly  considered,  Litera¬ 
ture  is  a  part,  though  but  a  subordinate  part,  in  the  scheme 
of  Providence,  in  the  moral  Government  of  the  world.  God 
has  not  indeed  revealed  his  will,  to  teach  us  either  the  truths 
of  philosophy,  or  the  beauties  of  Literature.  As  however, 
the  former  are  inherent  in  his  Works,  so<  are  the  latter  but 
the  results  of  their  natural  influence  over  the  mind  and  the 
heart.  The  sublime  and  the  beautiful  in  Nature,  were  not  or¬ 
dained  simply  to  be  gazed  at,  but  likewise,  to  furnish  the 
materials  and  incentives  for  elegant  Literature.  Neither 
were  the  passions  of  man  created,  only  for  the  practical 
purposes  of  human  life  ;  but  also,  as  we  are  confident,  to  be 
inexhaustible  fountains  of  polite  Literature.  May  we  not 
indeed  well  believe  that  such  uses  are  embraced  within  the 
scheme  of  the  Scriptures  ?  And  are  they  not,  if  we  regard 
the  natural  world,  inseparable  from  the  very  law  of  its  be¬ 
ing  ;  if  we  regard  the  moral  world,  from  the  very  end  of  its 
creation?  Can  it  be  seriously  contended,  that  God  did  not 
contemplate  Literature  in  all  its  elegant  forms,  as  honorable 
to  himself  and  useful  to  the  human  race,  as  incident  to  the 
study  of  mankind,  and  to  the  cultivation  of  a  taste  for  the 
beauties  of  Nature  and  of  the  Scriptures?  We  do  not  assu¬ 
redly  find  any  sanction  for  a  vulgar  or  a  licentious,  for  an 
extravagant  or  unfeeling  Literature,  in  the  works  of  Crea¬ 
tion,  in  the  order  of  Providence,  or  in  the  Scriptures  of 
truth.  But  the  study  of  these  manifestations  of  divine  pow¬ 
er  and  goodness,  unfolds  so  naturally  all  the  beauty  and  re¬ 
finement  of  the  most  accomplished  Literature,  as  to  leave 
no  doubt,  that  it  has  been  ordained  as  a  mode  of  our  being. 
It  is  indeed  a  mode,  in  which  the  Creator  loves  to  be  honored 
and  praised,  by  the  cultivation  of  our  powers,  in  all  the  va¬ 
riety  and  grandeur,  novelty  and  loveliness,  of  which  the 
soul  is  susceptible. 

Such  being  the  true  character  and  destiny  of  polite  Lite¬ 
rature,  how  surprising  is  the  fact,  that  it  should  almost  uni¬ 
versally  have  dishonored  God  and  have  degraded  or  cor- 


118 


rupted  man.  How  can  this  phenomenon  be  accounted  for? 
The  causes  must  be  sought  in  the  melancholy  truth,  that  the 
great  body  of  literary  men  have  never  written ,  either  under 
a  sense  of  duty  to  God ,  or  in  the  Spirit  of  usefulness  to  man. 
Necessity  or  the  love  of  fame,  emulation  or  envy,  love  or 
hatred  has  been  the  ruling  motive  with  countless  numbers. 
And  why  have  these  inducements  possessed  such  transcen- 
dant  authority,  over  the  minds  and  hearts  of  this  host  of 
Authors  ?  The  chief  reason  must  be  traced  to  the  absolute 
exclusion  of  the  Bible,  as  the  only  standard  of  duty ,  the 
only  fountain  of  usefulness,  from  all  our  schemes  of  educa¬ 
tion.  But  the  banishment  of  Sacred  Literature  from  them 
may  well  be  assigned  as  an  auxiliary  cause,  that  has  exerted 
a  powerful,  extensive  and  enduring  influence.  When  the 
Gauls  were  ravaging  with  fire  and  sword  the  city  of  Rome, 
Albinus  bore  away  in  his  chariot  the  vestal  Virgins,  and 
left  his  family  to  perish ;  but  the  Christian  scholar,  with  no 
such  dreadful  alternative  before  him,  is  content  to  leave  the 
Vestal  Virgin  of  sacred  Literature  to  perish;  while  he 
welcomes  to  his  home,  as  the  choicest  friends  and  instructors 
of  his  children,  the  Priests  of  Mars,  and  Bacchus,  and  Ve¬ 
nus,  the  poetry  and  mythology  of  Pagan  Antiquity.  Lan¬ 
guage  can  hardly  express  too  strongly  and  vividly,  our 
astonishment,  indignation  and  sorrow,  that  such  should  be 
the  fact.  Let  us  now  consider  what  explanation  can  be 
given  of  this  extraordinary  truth. 

We  should  have  rejoiced,  before  we  proceeded  with  this 
inquiry,  to  review  with  a  rapid  glance,  the  history  of  Lite¬ 
rature.  We  should  have  rejoiced  to  stand,  as  it  were  in  the 
center  of  this  vast  and  magnificent  Panorama,  and  to  con¬ 
template  the  splendid  succession  of  the  monuments  of  its 
glory,  from  the  cathedral  grandeur  and  chaste  Architecture 
of  Hebrew  Literature,  to  the  Gothic  pile,  the  enchanted 
castle  and  the  fairy  palace  of  Literature,  in  the  British  Isles. 
But  our  time  will  not  permit  us  to  survey  this  Coliseum  of 
the  Arts  and  Sciences.  We  must  enter  at  once  on  our 
subject. 

The  existence  of  such  Poetry,  as  is  to  be  found  in  the 
Pentateuch,  five  hundred  and  fifty  years  before  the  age  of 
Homer,  and  of  such  history,  as  is  contained  in  the  same 
collection,  one  thousand  years  before  Herodotus,  is  of  itself 
one  ot  the  highest  proofs  of  the  divinity  of  the  Scriptures. 
In  all  other  Countries  the  style  of  poetry  has  preceded  by 


119 


many  a  century,  the  style  of  prose  ;  but  here  we  behold  both 
of  them,  written  at  the  same  time  and  in  the  same  work, 
with  a  skill  and  beauty  never  rivaled,  except  in  other  parts 
of  the  holy  volume.  That  such  a  body  of  Literature  should 
have  appeared  successively,  during  one  thousand  and  fifty 
years,  from  Moses  to  Malachi,  among  such  a  people  as  the 
Jews,  unaided  by  the  leading  influences,  that  have  produced 
the  Literature  of  other  Nations,  is  the  more  unaccountable, 
when  we  consider  its  vast  superiority  over  every  other, 
and  the  perfection  of  its  language,  in  its  earliest  form  as  a 
written  tongue,  without  any  discoverable,  or  even  imagin¬ 
able,  antecedent  progress,  preparatory  to  its  fulness  of 
glory  in  the  works  of  Moses.  Shall  we  not,  indeed,  adopt 
the  language  of  the  Psalmist,  so  happily  applied  by  Lord 
Chesterfield,  to  one  of  the  most  memorable  events  of  English 
History,  “It  is  the  Lord’s  doing,  and  it  is  marvellous  in  our 
eyes  !”  In  all  that  period  of  one  thousand  and  fifty  years, 
notwithstanding  the  changes  in  the  form  of  government,  and 
the  revolutions  in  the  state  of  society;  whether  the  Nation 
was  at  the  summit  of  power  and  glory,  or  sunk  in  the  abyss 
of  misery  and  captivity ;  whether  the  true  religion  swayed 
the  Prince  and  the  people,  or  both  of  them  bowed  before 
the  shrines  of  Idolatry,  the  same  dignity  and  gravity,  the 
same  simplicity  and  purity  mark  the  style;  the  same  origi¬ 
nality  and  grandeur  of  thought,  the  same  comprehensive 
and  lofty  genius,  the  same  beauty  and  chastity  of  sentiment 
distinguish  the  intellectual  power  of  the  sacred  Authors. 
All  other  literature  has  been  degraded  and  deformed  by 
bombast  and  conceit,  by  puerile  sentiment  and  unnatural 
exaggeration,  by  vanity  and  ambition,  by  passion  and  preju¬ 
dice.  But  no  such  reproach  can  be  cast  upon  the  Literature 
of  the  Scriptures.  In  them,  all  is  elevated,  pure,  lovely, 
consistent.  This  is  the  more  remarkable,  when  we  reflect, 
that  Hebrew  is  the  primitive  oriental  Literature!!*  And  yet, 
whilst  it  possesses,  in  an  unrivaled  degree,  all  the  distin¬ 
guishing  excellencies  of  Eastern  Literature,  it  is  entirely 
free  from  the  peculiar  defects  of  orientalism.  Indeed,  we 
may  justly  say,  that  there  is  no  valuable  quality  of  thought 
or  style  in  any  Literature,  Ancient  or  Modern,  but  the  same 
is  surpassed  in  the  Scriptures  of  the  Children  of  Israel. 


*  Note  B. 


120 


Denina  has  said,  in  his  Revolutions  of  Literature,  that  the 
age  of  the  Antonines  produced  no  poetry,  because  the  sub¬ 
jects  of  poetry  had  been  exhausted.  If  he  looked  at  Classic 
Antiquity,  as  at  once  the  fountain  and  standard,  he  was  right; 
for,  with  the  exception  of  Claudian’s  verse,  the  last  wave 
had  gushed  from  that  fountain  of  Arethusa.  However  admi¬ 
rably  the  classics  may  exhibit  the  various  forms  of  Litera¬ 
ture,  however  skilfully  they  may  be  finished,  as  models  of 
style,  are  we  blind  to  the  fact,  that  they  never  have  furnished 
the  materials  of  the  noblest  and  best  Literature  of  the  mod¬ 
ern  nations  ?  The  more  indeed,  the  great  modern  writers 
have  rejected  the  constituent  elements  of  Classic  Antiquity, 
the  better  have  they  succeeded.  Do  we  forget,  that  we  have 
laid  aside  for  ever  the  religion,  state  of  society,  and  forms 
of  government;  the  political,  social  and  domestic  economy; 
the  legislation  and  commerce  ;  the  military  and  naval  war¬ 
fare  ;  the  scheme  of  morals  and  manners ;  the  forms  of 
public  and  private  life ;  the  social  intercourse  and  domestic 
habits,  and  pre-eminently  the  female  character  of  antiquity? 
Hence ,  the  classics  can  no  longer  be  regarded  as  a  store* 
house  of  materials  for  Literature  *  But  the  predominant 
feature  of  the  Bible,  is  thought,  universal  in  its  operation, 
imperishable  in  its  character,  endless  in  its  varieties,  and 
unbounded  in  its  relations.  The  Bible  then  is  the  only  store¬ 
house  of  universal  Literature ,  of  a  Literature  fitted  to  every 
clime  and  every  age,  to  every  state  of  society  and  form  of 
government. 

W  e  are  too  apt  to  believe,  and  it  is  one  of  the  calamities 
of  Modern  Literature,  that  nothing  can  rival  classic  excel¬ 
lence,  that  nothing  can  be  regarded  as  finished,  except  it 
conform  to  some  classic  model. f  But  the  beauties  of  the 
Scriptures  are  essentially,  characteristically,  the  beauties  of 
thought  ;  while  those  of  the  classic  writers  are  chiefly  to 
be  found  in  the  structure  of  their  compositions ,  and  in  their 
style.  In  the  workmanship  of  their  materials,  they  have 
displayed  the  consummate  skill  and  delicate  taste  of  accom¬ 
plished  artists  ;  but  the  materials  themselves  were  unworthy 
of  the  genius  conferred  on  them  by  the  Creator  of  all  genius. 
The  authors  of  Greece  and  Rome  were  indeed  the  morning 
star  of  modern  Literature,  but  the  Bible  only  can  be  its 


*  Note  C. 


1  Note  D. 


121 


never-setting  sun.  To  build  our  literature,  and  found  onr 
schemes  of  literary  education,  primarily  on  the  Scriptures, 
seems  then  to  be  the  dictate  of  sound  judgment  and  pure 
taste.  It  conforms  to  that  wise  maxim,  equally  just  in  theory 
and  safe  in  practice,  that  genius  will  always  produce  more 
admirable  works,  the  richer  and  more  various,  the  nobler 
and  more  beautiful  the  materials.  A  remarkable  illustration 
of  the  supreme  excellence  of  the  Scriptures  is  found  in  the 
fact,  that  they  are  the  only  book,  whose  beauties  cannot  be 
destroyed  by  the  worst  translation.  And  such  is  the  truth 
only  because  theirs  are  emphatically  the  beauties  of 
thought.  How  common  is  the  boast,  for  it  never  has  been, 
and  never  will  be,  the  lamentation  of  the  classic  devotee, 
that  no  translator  can  rival  the  beauties  of  the  classics.* 
And  this,  so  far  as  the  remark  is  just,  arises  from  the  fact, 
that  those  beauties  consist  to  a  vast  extent  of  the  4  curios  a 
felicitas ’  of  expression ,  of  the  beauties  of  style.  That  the 
Greeks  derived  much  from  the  original  fountain  of  Hebrew 
Literature,  through  the  medium  of  tradition,  and  of  inter¬ 
course  by  traveling  and  commerce,  we  cannot  doubt.  Those 
elements,  however,  in  the  new  forms  and  combinations,  in¬ 
vented  by  Grecian  genius,  appear  disfigured  and  darkened : 
for,  if  vve  compare  them  with  the  Bible,  we  feel  their  vast 
inferiority,  and  yet  we  acknowledge  cheerfully  that  the  pure, 
the  simple,  and  the  grand  of  Hebrew  Literature,  as  beheld 
in  its  Grecian  forms,  have  never  lost 

“  All  their  original  brightness,  nor  appear 

Less  than  Archangel  ruined,  and  th’  excess 

01’  Glory  obscured.” 

Grecian  and  Roman  Literature  are  indeed  two  of  the  forms, 
as  Persian  and  Arabian,  Troubadour,  Italian  and  Spanish 
are  others,  in  which  the  principles  of  universal  Literature 
are  embodied.  Those  principles  are  found  in  their  primitive 
beauty,  energy  and  purity,  only  in  the  Scriptures.  These 
we  are  accustomed  to  speak  of,  as  Hebrew  and  Christian 
Literature,  or  perhaps  more  properly,  as  the  fountains  or 
text-books.  With  the  exception,  however,  of  allusions  and 
illustrations,  drawn  from  manners  and  customs,  scenery  and 
Jewish  peculiarities,  they  are  appropriately  the  literature  of 
no  age  and  of  no  country ,  but  of  all  ages  and  all  countries. 


*  Note  E. 

11 


122 


Mademoiselle  Cfournay  expressed  a  wish  that  the  language 
of  Ronsard  might  never  die  ;  and  La  Harpe  has  styled  Ra¬ 
cine,  “le  modele  eternel  de  la  poesie  Francoise.”  Let  them 
live  to  the  end  of  time  ;  and  yet  neither  can  ever  be  the  lan¬ 
guage  or  the  model  of  the  world.  This  glorious  destiny  is 
the  privilege  only  of  the  Bible. 

There  is  one  point  of  view,  in  which  we  love  to  contem¬ 
plate  the  Scriptures,  and  to  us  at  least,  it  is  new.  We  re¬ 
gard  them  as  furnishing  the  desideratum  of  the  Critic,  so 
anxiously  and  hitherto  so  vainly  sought,  the  standard  o“f 
taste  ;  because  they  are  the  only  standard  of  immortal ,  all- 
pervading,  immutable  thought.  Thought  is  the  only  foun¬ 
tain  of  taste,  the  only  parent  of  style.  To  cultivate  taste 
and  style,  as  though  they  were  independent  of  thought,  is 
too  much  the  error  of  our  schemes  of  literary  education 
and  it  lias  arisen  to  a  vast  extent,  from  that  idolatrous  admi¬ 
ration  of  the  Classics,  so  happily  reproved  by  Perrault. 

“  La  docte  antiquite  fut  toujours  venerable, 

Je  ne  la  trouve  pas  cependant  adorable.” 

What,  indeed,  is  taste,  rightly  considered,  but  the  art  of 
judging  correctly  of  the  forms  and  modes,  in  which  thought 
is  expressed  ?  And  what  is  style,  but  those  forms  and  modes  ? 
Thought  is  the  living  soul,  invisible,  intangible  :  style  is  the 
speaking  features  of  the  human  countenance  divine.  This 
soul  of  the  Scriptures,  is  eternal,  universal,  supreme,  in  its 
original  beauty,  power  and  purity.  But  this  soul  of  Classic 
Literature  has  fled  forever.  The  Bible  then  affords  the  only 
true,  unchangeable  standard  of  thought.  And  if  we  look  to 
style,  the  Bible  is  equally  preeminent.  Perspicuity,  says 
Aristotle,  is  the  great  excellence  of  the  poetic  dialect,  and 
Michaelis  has  said  the  same  of  oratory.  But,  in  truth,  per¬ 
spicuity  is  the  great  excellence  of  every  style ;  and  Cowley 
was  right  when  he  condemned  Persius,  as  not  a  good  poet, 
because  of  his  obscurity.  Now,  the  Scripture  stvle  is  re¬ 
markable  for  simplicity,  purity,  clearness  :  and,  as  Lowth 
remarks,  the  sententious  is  the  essence  of  Hebrew  Poetry. 
Here  then  are  the  real  elements  of  all  style .f  It  may  indeed 
be  safely  asserted,  that  if  Christian  writers  had  formed  them¬ 
selves  more  upon  the  Scripture  standard  of  thought  and 


Note  F. 


t  Note  G 


123 


style,  and  less  after  the  Classic  model,  we  should  now  have 
a  nobler  order  of  thought,  a  better  style.  And  whenever 
the  Bible  shall  be  the  text-book  of  duty  and  usefulness,  and 
the  pattern  of  taste  and  style,  Literature  will  become  more 
valuable  and  dignified,  more  chaste  and  lovely. 

We  regard  the  Bible  as  illustrating  most  happily,  and  in¬ 
deed  as  establishing,  in  our  opinion  at  least,  that  usefulness 
is  the  only  f  undamental,  genuine  standard  of  taste.  We 
have  said  that  the  beauties  of  the  Bible  are  essentially  the 
beauties  of  thought :  tlieir  dress  is  the  pure,  the  artless,  yet 
graceful  and  lovely  robes  of  Angel  forms.  In  the  Scrip¬ 
tures,  all  is  usefulness,  grand  and  comprehensive  in  the 
scheme,  delicate  and  accurate  in  the  details  ;  with  all  the 
beauty  of  coloring,  and  all  the  fascination  of  simplicity. 
Usefulness  here  is  inseparable  from  beauty :  that  is  the  end, 
this  the  means.  It  is  only  to  such  a  Standard  of  Taste,  that 
we  can  apply  the  happy  thought  of  Ariosto, 

“  Non  e  un  si  bello  in  tante  altre  persone  ; 

Natura  il  fece,  e  poi  ruppe  lastampa.” 

The  mould  is  indeed  broken  ;  since  never  again  shall  the  sa¬ 
cred  legislator,  prophet  and  apostle,  give  us  a  divine  stand¬ 
ard  of  .Duty  and  Usefulness,  of  thought  and  reasoning,  of 
cdoquence,  poetry,  taste,  and  style. 

Let  us  then  prize  the  Scriptures,  not  merely  as  the  rich¬ 
est  treasure-house  of  thought;  but  as  the  unerring  standard 
of  taste.  Let  us  add  to  them,  what  indeed  ought  ever  to  be 
inseparable  from  them,  the  study  of  the  human  heart  and  of 
the  natural  world  ;  and  we  shall  have  no  reason  to  imitate 
or  to  envy  the  forms  or  the  style  of  Grecian  and  Roman 
models.  Let  us  look  for  thought  preeminently  in  the  Bible. 
There,  let  us  seek  the  most  energetic,  simple,  perspicuous 
modes  of  expressing  it.  Let  us  contemplate  the  sublimity 
and  loveliness  of  the  natural  world,  not  in  the  classic  page, 
but  as  Claude,  and  Thomson,  and  Gainsborough  did,  beside 
the  river  bank,  on  the  mountain,  and  in  the  forest.  Let  us 
study  the  human  heart,  in  all  its  varieties  of  good  and  evil, 
of  beauty  and  deformity,  not  in  Grecian  and  Roman  authors, 
but  in  the  world  of  living  men.  With  such  materials  and 
such  a  standard,  we  feel  assured  that  a  literature,  founded 
upon  and  inspired  by  them,  however  justly  it  may  respect 
the  authors  of  Greece  and  Rome,  will  be  far  above  the  court¬ 
ly  humility  of  Statius, 


124 


“  Nec  tu  divinam  ASneida  tenta, 

Sed  longe  sequere  et  vestigia  semper  adora.” 

The  Bible  has  hitherto  influenced  but  little  the  literature  of 
modern  Europe  ;  nor  do  we  need  a  stronger  illustration  of 
the  fact,  in  regard  to  English  Literature,  than  that  Paradise 
Lost,  the  poem  of  poems,  the  great  Scripture  Epic,  is  un¬ 
taught  in  schools  or  colleges.  And  yet  the  Iliad  and  iEneid, 
far  inferior  as  poetry,  pernicious  in  principles  and  sentiments, 
in  morals  and  manners,  are  the  companions  of  the  boy  and 
the  youth.  But  the  Bible  is  destined  to  exercise  a  far  greater 
influence  over  the  Literature  of  future  ages,  than  it  has  over 
that  of  the  past  or  the  present.  Nations  will  hereafter  arise, 
of  whose  Literature  the  Bible  will  be,  not  only  the  corner¬ 
stone,  but  the  broad  and  deep  foundation.  What  that  Litera¬ 
ture  shall  be,  in  all  its  height,  breadth,  and  depth,  time  only 
can  show.  But  if  we  may  venture  to  give  at  least  one  individ¬ 
ual  opinion,  we  hesitate  not  to  express  the  firm  belief,  that 
it  will  not  only  exceed  all  the  varieties,  that  have  hitherto 
existed,  in  its  conformity  to  the  sole  standard  of  duty  and 
usefulness ;  but  will  surpass  them,  in  all  that  is  most  rich 
and  simple,  most  noble  and  beautiful.  Our  settled  judgment 
is,  that  many  a  people  will  rear  up  for  themselves  a  Litera¬ 
ture  of  a  higher  order,  with  the  Bible  only  as  their  fountain 
of  thought,  taste  and  style,  than  they  ever  could,  with  the 
whole  casket  of  Grecian  and  Roman  jewels.  Does  any  one 
esteem  the  opinion,  idle  or  extravagant?  We  would  ask 
him  then  to  point  us  to  the  origin  of  Grecian  Literature. 
He  can  discover  no  primitive  standard  there,  at  all  compara¬ 
ble  to  the  Bible.  And  if  Greece,  without  models,  could 
build  such  a  structure,  as  she  has  transmitted  to  us,  from  the 
imperfect  materials,  which  she  possessed,  does  it  require  a 
martyr’s  faith,  to  believe  that  with  vast  advantages  over  her, 
Greece  shall  be  excelled,  as  far  as  she  has  surpassed  the 
fame  of  Rome? 

To  us,  it  has  always  appeared  an  astonishing  fact,  that  the 
Christian  Fathers  should  have  subjected  themselves,  and  the 
whole  Christian  Church,  to  the  influence  of  Fagan  Litera¬ 
ture,  as  extensively  as  they  did.  The  meat,  in  the  Bithyni- 
an  shambles,  often  remained  unsold,  as  Pliny  tells  us  ;  be¬ 
cause  the  Christians  would  not  purchase  what  had  been  of¬ 
fered  to  idols.  And  yet  the  Bishops  and  Pastors  of  their 
Church,  sought  in  the  Eastern  and  Western  Philosophy,  and 
in  the  history,  eloquence  and  poetry  of  Greece  and  Rome,. 


125 


those  thoughts  and  that  standard,  which  were  alien  to  the 
spirit  and  objects  of  the  Scriptures.  When  Alexander  pla¬ 
ced  the  Iliad,  with  his  sword,  under  his  pillow,  and  the  Em¬ 
peror  iElius  Verus  did  the  like  with  Ovid’s  Art  of  Love,  we 
perceive  an  exact  conformity  with  the  warlike  character  of 
the  one,  and  the  licentious  habits  of  the  other.  But  when 
we  find  that  Chrysostom  slept  with  Aristophanes  under  his 
bead,  we  are  filled  with  surprise,  indignation  and  sorrow. 
Had  the  Scriptures  been  made  inflexibly  the  basis  of  Edu¬ 
cation  and  Literature,  the  Christian  Church  would  never 
have  been  so  disgracefully  corrupted  and  deformed  by  heath¬ 
en  influences;  nor  should  we  have  ever  recognized  in  its 
character  such  striking  proofs  of  the  empire  of  the  oriental 
and  western  pagan  literature.  That  the  New  Testament 
was  in  Greek,  and  that  Greek  and  Latin  were  the  living'  lan- 
guages  of  the  Roman  Dominions,  will  certainly  account,  in 
a  great  measure,  for  this  phenomenon.  But,  when  we  con¬ 
sider  that  Christianity  was  actually  engaged  for  centuries,  in 
a  war  of  extermination,  with  Heathenism,  in  all  its  forms, 
as  well  as  in  its  spirit,  this  familiarity  and  good  understanding 
between  the  Literature  of  each,  must  appear  extraordinary. 
It  is  with  us  a  subject  of  astonishment  and  regret,  that  the 
talented  and  the  learned,  in  the  early  Christian  Church,  did 
not  employ  themselves  steadfastly  and  zealously  from  age  to 
age,  in  founding  and  perfecting  a  complete  scheme  of  Chris¬ 
tian  education;  so  as  to  supersede  gradually,  if  not  at  once, 
the  use  of  the  Greek  and  Roman  Classics.  A  noble  exam¬ 
ple  was  set  by  Gregory  Nazianzen,  who  composed  a  num¬ 
ber  of  Poems,  as  a  substitute  for  the  classics,  when  the  Apos¬ 
tate  Julian  forbade  the  study  of  these  by  Christian  youth ; 
but  the  death  of  Julian  restored  the  ascendancy  of  Pagan 
Literature.  Had  they  loved  the  practical,  moral  improve¬ 
ment  of  the  Church  more,  and  polemical  divinity  less,  we 
believe  that  much  of  the  calamity  and  dishonor,  which  be¬ 
jel  that  church,  and  her  literature  and  education,  would  have 
been  avoided.  Then  if  the  age  of  the  Reformation  must 
have  come,  Religion  would  only  have  needed  the  dexterous 
hand,  which  sets  the  broken  bone,  not  the  intrepid  skill  of 
the  surgeon,  who  cuts  away  the  cancer  or  amputates  the 
shattered  limb. 

We  have  said  that  the  Scriptures  have  exercised  but  lit¬ 
tle  influence  over  Modern  Literature.  Its  elements  must 
be  sought  in  Classic  Authors ;  in  the  Mythology  of  the 

IP 


126 


northern  Nations,  more  grand,  terrible,  and  marvellous,  than 
that  of  ancient  Greece;  in  the  relics  of  Gothic  States  of 
society  and  of  feudal  institutions  ;  in  Eastern  fictions,  and 
the  power,  magnificence  and  letters  of  the  Mohammedan 
Empire,  in  the  wild,  adventurous  spirit  of  Northern  Europe, 
and  in  the  sentiment,  gallantry  and  luxury  of  the  South  ; 
in  the  age  of  chivalry,  the  wonders  of  the  Crusades, 
and  the  wars  with  the  Saracens ;  in  new  states  of  Society, 
manners  and  customs  ;  and,  throughout  the  whole  period, 
in  the  influence  of  woman,  over  the  mind,  the  heart  and  the 
character,  in  the  State  and  in  the  Church,  in  all  the  forms  of 
public  and  private  life,  but  above  all  in  social  and  domestic 
circles.  These  indeed  are  a  fund,  incomparably  more  rich 
and  various,  than  the  Greeks  and  Romans  ever  possessed. 
Perhaps  then,  the  question  may  be  asked,  why  are  the  Mod¬ 
erns  according  to  the  received  opinion,  inferior  to  the  An¬ 
cients  ?  Without  conceding  the  fact,  and  we  utterly  deny  it, 
we  assign  in  our  judgment,  adequate  reasons,  when  we  reply, 
first  and  chiefly ,  because  they  have  neglected  the  Scriptures 
so  much ,  and  next,  because  they  have  been  to  such  an  extent , 
the  “  pedissequ/i  Senator  es”  of  Greek  and  Roman  models. 
Nor  can  it  be  doubted,  that  Latin  Authors  have  been  the 
basis  of  modern  Literature,  to  a  far  greater  extent,  than 
those  of  Greece.  Yet  these  have  been  always  acknowledg¬ 
ed  superior  to  those  in  the  energy,  beauty  and  variety  both 
of  thought  and  style.  Casimir,  the  Polish  Poet,  read  Vir¬ 
gil  sixty  times,  and  every  other  Latin  Poet  thirty;  and  Ber- 
nardine  Maflisi,  that  he  might  not  injure  the  purity  of  his 
Latin  style  obtained  from  the  Pope  a  dispensation,  to  read 
his  breviary  in  Greek.  In  these  instances,  we  behold  an  illus¬ 
tration  of  the  comparative  neglect  of  Greek  Authors,  in  the 
structure  of  the  modern  European  Literature.  Though 
there  are  many  good  and  fine  things  in  the  Psalms,  said 
Politian,  yet  they  appear  more  bright  and  sweet  in  Pindar  : 
and  while  composing  his  splendid  “Oraisons  Funebres,” 
Homer  lay  open  before  Bossuet,  for,  said  he,  i  love  to  light 
my  lamp  at  the  Sun.  These  are  a  specimen  of  the  too  gen¬ 
eral  neglect  and  degrading  estimate  of  that  volume,  which 
Alphonso  the  10th  had  read  fourteen  times,  and  which  Chat¬ 
ham  loved  to  peruse,  in  common  with  Barrow  and  Milton, 
to  draw  forth  the  hidden  powers  of  his  eloquence. 

The  Moderns  then,  according  to  our  opinion,  have  experi¬ 
enced  but  partially,  the  advantages  to  be  derived  from  the 
Literature  of  Ancient  Greece.  The  fact  is  the  more  remark- 


127 


able,  because  it  came  into  Western  Europe,  and  was  taught 
by  the  learned  who  had  tied  from  Constantinople,  as  the  Lit¬ 
erature  of  a  living  tongue ;  while  the  Latin  Languages  had 
then  been  dead,  nearly  one  thousand  years.  Perhaps  the 
restoration  of  Modern  Greece  to  a  rank  among  the  States  of 
Europe,  may  yet  give  to  the  Literature  of  their  ancestors, 
that  ascendancy  in  Western  Europe,  which  has  hitherto 
been  the  privilege  of  Latin  Authors. 

But,  to  what  quarter  shall  we  turn  for  the  introduction  of 
Sacred  Literature  as  a  branch  of  education,  and  for  its  even¬ 
tual  ascendancy  as  the  most  important  in  a  literary  point  of 
view.  I  fear  that  we  look  in  vain  to  the  Academy,  the  Col¬ 
lege,  the  University.  Their  spirit  has  rarely  been  that  of 
the  Reformer,  who  loves  to  regenerate.  It  is  rather  that  of 
the  Antiquary,  who  seeks  to  abide  by  the  ancient  landmarks. 
Languages  and  Mathematics  are  their  summum  bonum  of 
education,  in  the  systems  of  our  times  as  they  were  a  thou¬ 
sand  years  since.  But  individual  sentiment,  social  inter¬ 
course,  religious  influence  can  do  much.  To  the  private 
Christian,  to  the  minister  of  the  Gospel,  to  religious  and  lit¬ 
erary  journals,  and  to  theological  Institutions,  is  allotted  the 
noble  and  interesting  duty  of  preparing  the  way  for  the  tri¬ 
umph  of  Sacred  Literature,  for  the  ascendancy  of  the  Scrip¬ 
tures,  in  all  our  schemes  of  education.  Are  any  willing  to 
deny  that  such  ought  to  be  the  state  of  things,  whether  we 
look  to  Duty  and  Usefulness,  or  to  Literature  ?  That  the 
time  must  come,  when  the  fact  will  exist,  cannot  be  doubted. 
That  it  will  be  accomplished,  not  by  miracles,  but  by  the  in¬ 
strument  of  human  agency,  is  unquestionable.  Who  then 
is  privileged  to  say,  that  he  has  neither  lot  nor  part,  in  this 
momentous  concern?  No  pious  or  educated  man,  no  minis¬ 
ter  of  the  Gospel,  or  trustee  of  a  school,  no  parent,  guar¬ 
dian  or  instructor  is  exempt  from  the  obligation  of  doing 
something  in  this  matter.  All  of  them  are,  in  some  sense 
or  other,  vested  with  more  or  less  influence  over  education: 
and  let  them  remember,  that  there  is  more,  even  of  truth 
than  of  beauty,  in  the  sentiment  of  the  Arabians,  ‘  the  gov¬ 
ernors  of  the  young  preside  over  the  stars  of  their  youth.’ 

We  have  said  that  the  Bible  is  the  only  original,  pure  and 
inexhaustible  fountain  of  thought,  the  only  storehouse  of  the 
elements  of  universal  Literature,  the  only  safe,  unerring 
standard  of  taste,  the  richest,  noblest  specimen  of  the  awful  or 
the  majestic,  of  the  graceful  or  the  beautiful.  We  have  said 


128 


that  Sacred  Literature  sits  enthroned,  amid  the  grandeur  and 
serenity,  the  loveliness  and  purity  of  her  own  heaven  of 
heavens,  far  above  the  idolatrous  temples  of  Grecian  and 
Roman  genius.  We  have  said  that  the  exclusion  of  the 
Scriptures  from  all  our  systems  of  education,  even  in  a  lite¬ 
rary  point  of  view,  is  an  astonishing,  a  melancholy  fact. 
We  gaze  on  the  long  line  of  the  Institutions  of  Literature, 
through  the  centuries  that  are  past,  and  missing  their  finest 
model,  the  Scriptures,  we  feel  as  the  Roman,  when  he  beheld 
not  the  statue  of  Brutus  or  Cassius  in  the  funeral  pro¬ 
cession  of  their  families,  “praefulget,  quia  non  cernitur.” 
But  like  the  Roman,  we  mourn  as  a  calamity  the  banishment 
of  its  noblest  ornament,  from  so  illustrious  an  array  of 
genius  and  learning.  Let  us  pause  then  and  inquire  into  the 
origin  of  this  phenomenon. 

Jerome  tells  us,  that  he  was  led  to  abandon  the  Classics 
by  a  vision,  in  which  he  was  taken  up  to.  the  judgment  seat 
of  Christ,  and  threatened,  and  even  scourged  for  having 
taught  them.  The  example  of  Jerome  appears  to  have  had 
no  influence  on  the  studies  of  his  own  day,  or  on  those  of 
succeeding  ages.  The  monks  were  indeed  innocent  of  the 
crime,  laid  to  their  charge  by  father  Hardouin,  of  formny 
the  Lyric  poetry  of  Horace  and  the  JEneid  of  Virgil ;  yet 
they  cultivated  the  Latin  writers,  and  Ovid  was  the  favorite 
author  of  the  dark  ages.  Religion  was  always  more  or  less 
a  department  of  education,  but  it  was  in  the  legends  of  saints, 
or  in  the  forms  of  a  narrow-minded,  subtle,  obscure  divinity. 
It  was  not  as  a  practical  System,  as  enlightened  Theology, 
or  as  accomplished  Literature.  The  gulf  of  darkness,  that 
lies  between  the  sunset  of  Roman  letters  and  the  dawn  of 
learning  in  Western  Europe,  may  well  therefore  be  over¬ 
leaped  at  once.  We  come  then  to  the  age  of  the  revival  of 
letters. 

1.  The  first  cause  for  the  absence  of  Sacred  Literature  is 
found  in  the  fact,  that  during  two  hundred  years,  from  the 
age  of  Petrarch  to  the  age  of  Luther,  one  Church  reigned 
over  the  whole  of  Western  Europe,  and  the  only  spirit  of 
investigation,  which  existed  within  it,  was  found  in  Scholas¬ 
tic  Theology  and  Metaphysics.  These  ruled  with  imperial 
sway,  and  when  to  their  influence  we  add  the  practical  char¬ 
acter  of  that  Church,  as  rebuked  and  cast  off  forever  by  the 
Reformers,  we  are  not  surprised,  that  the  Bible  should  have 
been  the  text-book  neither  of  Duty  and  Usefulness,  nor  of 
Literature. 


129 


2.  A  second  cause  was  the  principle  of  the  Catholic 
Church,  which  forbade  the  reading  of  the  Scriptures  by  the 
laity.  It  is  not  a  matter  of  much  astonishment  that  such  a 
laity,  as  this  scheme  inevitably  produced,  should  have  been 
not  only  alien  to  the  spirit  of  the  Bible,  but  altogether  indif¬ 
ferent  to  its  Literature. 

3.  We  may  assign  as  a  third  reason  the  fact,  that  the  lan¬ 
guage  of  that  country,  in  which  the  revival  commenced, 
and  tirst  made  a  remarkable  progress,  was  the  offspring  of 
the  Latin  tongue,  and  it  seemed  a  natural,  indeed,  we  may 
say,  an  inevitable  course,  to  cultivate  the  Latin  with  a  view 
to  the  improvement  of  the  Italian.  The  same  cause  would 
lead  to  a  similar  result,  in  Spain  and  France,  and  even  in 
England. 

4.  The  circumstance,  that  none  of  the  nations  of  Europe 
had  any  Literature  of  their  own,  and  that  Latin  was  the 
universal  language,  not  only  of  the  learned,  but  even  of  the 
Christian  Church,  throughout  the  whole  of  Western  Europe, 
was  a  fourth  cause.  The  absence  of  any  works  in  their 
native  languages  created  an  inevitable  dependence  on  the 
Latin  writers;  andffhe  state  of  the  vernacular  tongues  pre¬ 
sented  to  the  scholar  no  temptation  to  clothe  his  thoughts  in 
such  a  dress.  What  motive  could  he  have  for  adopting  any 
other,  than  the  Latin,  since  the  learned  only  read  ?  They 
were  the  only  Public,  for  whom  the  scholar  wrote.  They 
understood  him  in  Latin  all  over  Europe  ;  whilst  a  few  only 
could  have  perused  his  writings,  in  Spanish  or  Italian,  in 
French  or  in  English.  The  People  and  the  language  of  the 
People  were  as  yet  unknown  to  Literature.  As  therefore 
th  vernacular  dialects  furnished  no  books  on  sacred  litera¬ 
ture,  and  no  temptation  to  write  them,  and  as  the  same  was 
equally  true  of  the  Latin  tongue,  for  the  Fathers,  like  the 
Bible,  were  forbidden  ground,  we  are  not  surprised  at  finding 
the  classics  predominant. 

5.  A  fifth  cause  may  be  traced  to  the  character  and  pre¬ 
mature  fate  of  Provenzal  Literature.  During  the  period  of 
its  glory,  from  the  time  of  Raymond  de  Bercnger,  A.  D.  1092, 
to  the  age  of  Raymond  the  6th  and  7th,  A.  D.  1222,  the 
other  dialects  of  Europe  lay  in  a  barbarous  state.  Had  the 
Troubadour  Literature  been  of  a  general,  durable  and  vari¬ 
ous  character,  it  would  have  done  much  towards  the  estab¬ 
lishment  of  a  corresponding  Literature  in  all  the  neighbor¬ 
ing  countries.  But  it  was  exclusively  a  gay  literature,  as 


130 


its  title,  ‘el  gai  saber,’  ‘la  gaie  science,’  indicates.  It  pro¬ 
duced  scarcely  any  thing  but  poetry,  and  that  of  the  lightest 
kind,  the  tale,  the  satire  and  amatory  verse.  It  was  the 
child  of  love  aad  chivalry,  and  is  it  wonderful  that  it  could 
not  survive  the  age  of  knight-errantry  ?  Its  genius  fled  with 
the  spirit  of  the  crusades  ;  the  power  that  had  sustained  it, 
perished  with  the  sovereignty  of  Provence  :  and  the  war 
against  the  Albigenses  was  equally  the  martyr-frame  of  Trou¬ 
badour  Literature,  and  of  the  pure,  the  constant  faith  of 
Lano-uedoc  and  Provence.  To  such  a  quarter,  we  look  then 
in  vain,  for  any  inlluence  favorable  to  Sacred  Literature. 

G.  We  may  discover  another  reason  in  the  circumstances, 
under  which  the  Greek  emigrants  resorted  to  Italy.  They 
came,  not  as  missionaries  to  teach  Religion  or  as  Christian 
scholars  to  teach  Sacred  Literature,  but  as  refugees  to  teach 
Greek.  They  came  from  a  degraded,  superstitious  Church, 
which  cultivated  and  recommended  Sacred  Literature  as  little 
in  the  East,  as  the  sister-church  in  the  West.  They  had  no 
motive  to  study  it  themselves,  and  none  to  induce  them  to 
teach  it  to  others.  Besides,  they  were  in  the  land  of  the 
Inquisition,  and  had  they  ventured,  like  Galileo,  to  disturb 
the  established  order  of  things,  they  must  have  fled  from 
Italy,  like  Bernardino  Ochino,  or  have  suffered,  like  the  in¬ 
trepid  and  eloquent  Savonarola. 

7.  The  fact,  that  the  greater  part  of  sacred  Literature  is 
to  be  found  in  the  old  Testament,  may  be  stated  as  a  farther 
cause,  why  it  became  not  a  part  of  education,  on  the  revival 
of  learning.  The  ignorance  of  Hebrew,  of  Arabic,  Chaldee, 
and  Syriac,  and  of  the  ancient  manners  and  customs  of  the 
East,  was  universal  and  deplorable.  Nor  is  it  surprising 
that  such  should  be  the  fact,  during  the  two  centuries  pre¬ 
ceding  the  Reformation,  since  Camerarius,  the  Phoenix  of 
Germany,  as  late  as  the  year  1550,  was  very  imperfectly 
acquainted  even  with  Hebrew. 

8.  We  are  constrained  to  assign  as  another,  and  a  princi¬ 
pal  cause  of  the  utter  neglect  of  sacred  Literature,  the 
absence  of  a  religious  spirit  among  the  founders  and  pro¬ 
moters  of  modern  letters.  What  could  not  have  been  done 
in  such  a  field,  by  the  genius  and  accomplished  learning  of 
Petrarch  and  Boccaccio,  of  Dante,  Machiavelli  and  Ariosto  ? 
What  might  we  not  have  expected  from  the  station,  and 
talents,  and  taste  of  Vida,  Caro  and  Sadolet,  of  Casa  and 
Bembo  ;  but  all  of  them  abandoned  the  pulpit  to  the  monks  : 


131 


and  Cardinal  Bembo  reveled  in  a  licentiousness  of  compo¬ 
sition,  unsurpassed  by  any  of  the  flagitious  writers  of  ancient 
or  modern  times.  Sacred  literature,  indeed,  was  utterly 
unknown  to  the  vast  majority  of  the  literati ;  nor  do  we 
discern  any  inducement  to  its  cultivation,  in  their  lives  or 
characters  as  private  men,  in  their  public  stations  or  social 
intercourse. 

This  survey  of  the  causes  leads  us  to  conclude,  that  when 
the  Reformation  arrived,  the  state  of  things  was  singularly 
unfavorable  to  the  cause  of  Sacred  Literature,  and  eminently 
propitious  to  that  of  classical.  The  age  of  the  Reforma¬ 
tion  is,  with  the  single  exception  of  the  Christian  aera,  the 
most  remarkable  period,  in  the  annals  of  time.  It  came  to 
republish  the  Religion  of  the  Cross,  and  to  deliver  from  the 
darkness  and  thralldom  of  the  Church  and  the  State,  the  civil 
and  political  branches  of  knowledge,  and  all  the  departments 
of  philosophy  and  literature.  It  was,  indeed,  another  age 
of  Apostles  and  Martyrs,  another  age  of  Christian  Fathers. 
The  last  of  the  Romans  had  perished  in  the  dungeon  of 
Theodoric  ;  but  more  than  Roman  souls  lived  in  the  bosoms 
of  Luther  and  Calvin.  Around  them  circled  a  host  of  kind¬ 
red  spirits,  not  as  the  satellites  of  their  power  and  glory, 
but  as  constituent  though  inferior  stars  of  the  holy  constel¬ 
lation  of  Reformers.  Had  we  beheld  the  origin  and  pro¬ 
gress,  the  character  and  objects  of  their  warfare,  could  we 
have  imagined  it  possible,  that  they  would  not  have  be* 
queathed  to  all  posterity,  the  Bible ,  as  an  essential  element 
in  every  stage  of  education ,  and  Sacred  Literature,  as  the 
most  noble  and  valuable  department  of  Universal  Litera¬ 
ture?  Yet  this  age,  so  fruitful  in  the  great  and  the  good,  in 
the  divine  and  the  scholar ;  in  the  courage  that  quailed,  nei¬ 
ther  at  the  sceptre  of  princes,  nor  at  the  thunders  of  the 
Vatican ;  and  in  the  spirit,  which  regenerated  Christianity 
and  remodeled  the  whole  circle  of  the  sciences,  even  this 
age  passed  away,  and  left  unfinished  the  glorious  work  of 
Religious  Education  and  Sacred  Literature.  And  yet  the 
monument  of  the  Reformers  is  the  most  sublime  in  its  con¬ 
ception,  the  most  durable  in  its  materials,  the  most  perfect 
in  its  execution,  which  the  genius  and  learning  of  Man  have 
ever  erected  to  immortalize  his  fame.  In  the  inscription, 
indeed,  which  records  the  achievments  of  the  departed  great 
and  good,  blanks  are  left  at  intervals,  yet  what  are  they  but 
the  fragment-verses  in  the  Epic  of  the  prince  of  Latin 
Poets  ? 


132 


We  have  now  surveyed  those  excellences  of  the  Scrip¬ 
tures,  which  place  the  title  of  Sacred  Literature  above  the 
claims  of  every  other  :  and  we  have  considered  the  reasons, 
why  the  former  was  so  entirely  neglected  as  an  inseparable 
part  of  all  education,  at  the  revival  of  learning,  and  even 
during  the  progress  of  the  Reformation.  Although  Europe 
has  produced  from  time  to  time  her  Herbelots  and  Hottin- 
gers,  her  Buxtorfs,  Pococks  and  Lowths,*  yet  still  Sacred 
Literature  has  never  been  regarded  as  the  superior,  nor 
even  as  the  equal  of  the  classics.  These  have  been  court¬ 
ed  and  patronized  as  the  teachers  of  the  young,  from  youth 
to  manhood,  while  Sacred  Literature,  undervalued  and  de¬ 
serted,  hangs  her  harp  on  the  willow,  and  weeps  by  the 
rivers  of  Babylon.  Sacred  Literature  is  intimately  connect¬ 
ed  with  religion,  and  though  it  be  possible,  at  least  in  a  sec¬ 
tarian  point  of  view,  to  keep  them  almost  entirely  if  not 
altogether  apart ;  yet  the  total  banishment  of  the  former 
from  all  our  schemes  of  education,  must  have  an  unfavora¬ 
ble  effect  upon  the  latter.  Let  us  now  proceed  to  the  inqui¬ 
ry,  whether  serious  disadvantages  do  not  arise  from  this 
state  of  things. 

1.  The  miserable  ignorance  of  the  Literature  of  the  Scrip¬ 
tures  that  prevails  among  the  great  body  of  educated  laymen 
must  ever  be  a  formidable  barrier  to  the  study  of  the  Bible 
with  them.  That  Book,  so  full  of  attractions  for  learning  and 
taste,  is  to  most  of  them  an  unsightly  object :  and  Foster 
might  well  have  assigned  this  as  the  fundamental  cause  of 
the  aversion  of  men  of  taste,  to  evangelical  religion.  How 
indeed,  can  they  respect  and  value  the  Bible,  as  a  store¬ 
house  of  Literature,  when  the  opportunity  has  never  been 
afforded  of  becoming  acquainted  with  its  beauties?  Shall  it 
be  said  that  we  degrade  the  Scriptures,  by  making  them  a 
text  book  of  Literature,  and  that  it  does  not  become  their 
holiness  and  dignity,  to  invite  to  their  perusal,  as  though 
they  consisted  of  Orations  and  Poems?  But  if  a  course  of 
Sacred  Literature,  sound,  tasteful  and  learned,  will  recom¬ 
mend  the  Bible  to  the  respect  and  even  admiration  of  many, 
who  now  regard  it  with  indifference,  not  to  say  with  con¬ 
tempt,  an  important  end  is  attained,  whether  we  regard  the 
individuals,  or  the  cause  of  religion.  They  will  be  induced 


*  Note  H. 


133 


to  read  and  to  study  what  they  would  otherwise  never  have 
looked  at,  and  can  we  doubt,  that  some,  perhaps  many  might 
be  led  eventually  to  a  pious  life  ?  And  with  regard  to  the 
cause  of  religion,  is  it  not  obvious,  that  numbers,  though 
not  religious,  would  yet,  for  the  sake  of  their  attachment  to 
Sacred  Literature,  favor  Christianity,  would  patronize  the 
benevolent  enterprises  of  the  day,  and  would  respect  all  the 
institution  and  officers  of  religion.  Alexander  saved  the 
house  of  Pindar,  and  Prince  Eugene,  the  residence  of  Fen- 
elon  ;  while  Demetrius  Poliorcetes  spared  that  quarter  of 
Rhodes,  where  Protogenes  was  painting.  Something  assu¬ 
redly,  of  a  kindred  spirit  would  be  found  in  many  a  bosom, 
which  had  been  familiarized  in  youth  with  the  beauties  of 
Sacred  Literature. 

2.  But  we  may  present  the  argument  with  still  greater 
force,  by  considering  the  value  of  Sacred  Literature  to  the 
pious.  Will  any  one  deny  that  the  study  of  the  sublime 
and  the  beautiful  in  the  natural  World,  affords  to  the  educa¬ 
ted  religious  man,  noble  and  delightful  illustrations  of  the 
power  and  wisdom,  and  goodness  of  his  Creator?  And  is 
it  possible  that  still  more  affecting  and  interesting  views  will 
not  be  drawn  from  the  beauties  of  the  Bible,  to  exemplify 
the  same  attributes  ?  Shall  the  land  and  the  ocean,  the  for¬ 
est,  the  river  and  the  mountain,  attest  the  glory  and  benevo¬ 
lence  of  God,  and  shall  the  use,  which  is  made  in  the  Scrip¬ 
tures  of  the  various  objects  of  the  visible  world,  be  regar¬ 
ded  with  indifference  ?  The  good  man  will  find  his  piety 
exalted  and  purified,  his  understanding  enlightened,  his 
moral  taste  refined,  by  cultivating  an  intimate  knowledge  of 
the  Literature  of  the  Bible,  and  a  strong  relish  for  its  rich 
variety  of  beauties.  When  Dionysius  the  Elder,  robbed 
-the  Statue  of  Jupiter  of  its  golden  mantle,  and  cast  over  its 
shoulders  a  woolen  cloak,  he  vras  guilty  of  that  species  of 
Sacrilege,  which  we  commit,  when  we  strip  the  Bible  of 
its  Literature.  For  ourselves,  we  should  feel,  if  compelled 
to  abandon  the  Literature  of  the  Scriptures  for  life,  as  the 
Naturalist  Loquin,  when  he  exclaimed  on  his  death  bed,  “O 
richesses  iniinies  de  la  Nature,  il  faut  done  vous  quitter  I” 

3.  Nor  let  us  overlook  the  fact,  that  the  general  neglect 
of  sacred  Literature  has  necessarily  an  unfavorable  effect 
on  the  acquisition  of  it,  by  the  Clergy.  Instead  of  being  a 
department  of  all  liberal  education,  it  is  never  touched,  till 

12 


134 


the  course  of  divinity  is  commenced.  Hence,  instead  of 
being  regarded  habitually,  as  a  part  of  the  religious  instruc¬ 
tion  of  the  young,  and  a  chief  constituent  in  the  whole  pro¬ 
gress  of  their  improvement,  from  the  primary  school  to  the 
University,  it  comes  to  be  considered  as  exclusively  theo¬ 
logical.  It  is  not  surprising  then  that  it  should  languish,  as 
it  does,  in  the  keeping  of  the  clergy  ;  when  it  is  only  an  in¬ 
habitant  of  theological  Halls,  and  only  the  companion  of 
theological  students.  It  is  impossible  for  the  clergyman  to 
feel  its  full  dignity  and  beauty,  or  to  realize  that  it  is  the 
common  privilege  and  common  property  of  all  the  educa¬ 
ted,  whilst  it  is  confined  to  the  chair  of  the  Divinity  Profes¬ 
sor.  And  when  he  knows  that  of  the  hundreds,  who  listen 
to  his  preaching,  frequently  not  one  knows  any  thing  of  Sa¬ 
cred  Literature,  or  has  the  least  relish  for  its  beauties,  he 
must  feel  that  silence  on  such  a  subject,  though  unnatural, 
is  imposed  by  necessity. 

4.  All  must  be  sensible  that  this  state  of  things  contrib¬ 
utes  to  lower  the  standard  of  literary  spirit,  and  of  literary 
composition  among  the  clergy.  What  a  held  would  be  open 
to  the  preacher,  in  the  opinion  of  the  classical  scholar,  if 
the  resources  and  beauties  of  ancient  Literature  were  ad¬ 
missible  in  the  pulpit !  The  discourse  of  Horseley  on  the 
prophecies  of  the  Messiah,  scattered  among  the  Heathen,  is 
indeed  an  illustration  of  the  admirable  use,  that  can  be  made 
of  Literature,  in  the  sacred  desk  ;  but  it  shows  us  also,  how 
rarely  and  with  how  much  difficulty,  the  classics  can  be  resor¬ 
ted  to  by  the  minister  of  the  Gospel.  But  the  pulpit  is  the  nat¬ 
ural  home  of  a  nobler,  richer,  better  Literature, — Sacred 
Literature.  Yet  until  it  shall  be  a  department  of  all  edu¬ 
cation,  and  therefore  of  the  education  of  the  clergy,  from 
their  earliest  years,  we  shall  not  see,  in  the  prime  and  in  the 
eventide  of  life,  those  selectest  influences  of  Sacred  Litera¬ 
ture,  which  could  be  the  offspring  only  of  early  impressions. 
We  would  say  of  Sacred  Literature,  a  more  dignified  and 
suitable  theme  for  the  pen  of  a  Christian  Father,  what  St. 
Augustine  says  of  Virgil ;  “Virgilium  pueri  legant,  ut  po- 
cta  magnus  omniumque  praeclarissimus  atque  optimus,  ten¬ 
ons  imbibitus  annis,  non  facile  oblivione  possit  aboleri.” 

5.  Another  unfortunate  circumstance,  arising  from  the 
general  neglect  of  Sacred  Literature,  is  in  our  judgment,  the 
ascendancy  of  the  Heathen  Classics,  in  all  our  schemes  of 
education.  It  is  not  stating  it  too  strongly  to  say,  that 


135 


Christians — yes,  professors ,  of  the  religion  of  the  cross — 
yea ,  the  very  ministers  of  that  cross ,  have  resolved,  may  we 
not  say  inexorably  resolved ,  that  in  schools  and  colleges,  the 
pagans  of  Greece  and  Rome  shall  form  the  minds ,  the  hearts 
and  the  characters  of  Christian  youth.  And  yet,  of  all  the 
multitude,  who  thus  combine  to  maintain  a  state  of  things, 
so  singular,  so  unnatural,  so  unpropitious,  not  one,  will  ad¬ 
mit  a  comparison  between  the  Bible  and  the  Classics,  wheth¬ 
er  we  look  to  Duty  and  Usefulness,  or  to  Literature.  Ask 
them — do  you  believe,  that  the  apostles  would  have  foun¬ 
ded  or  sanctioned  such  a  scheme?  Ask  them— can  the 
spirits  of  just  men  made  perfect,  behold  it  from  their  seats 
of  bliss,  with  approving  eyes  ?  Ask  them — can  the  angels, 
in  the  realms  of  light  and  glory,  look  down  with  applause 
on  this  idolatrous  exaltation  of  the  Classics,  on  this  rejec¬ 
tion,  this  degradation  of  the  Scriptures  ?  Their  answer,  we 
venture  to  say,  will  be  negative.  George  Fabricius  would 
not  use  a  word  in  his  poems,  which  savored  in  the  least  of 
paganism  :  and  he  exceedingly  condemned  those  Christians, 
who  resorted  for  their  materials  to  the  divinities  of  Parnas¬ 
sus,  and  the  fables  of  the  ancient  Mythology.  W ould  that  hun¬ 
dreds,  who  have  spent  half  a  century  of  their  length  of  life 
in  illustrating  and  recommending  the  Classics,  had  felt  like 
Fabricius,  and  had  spent  but  a  tithe  of  that  time,  in  illustra¬ 
ting  and  recommending  Sacred  Literature  ! 

We  are  not  enemies  to  the  cultivation  of  classical  learn¬ 
ing,  at  a  suitable  age,  in  an  appropriate  place,  and  by  those, 
who  will  receive  profit,  without  injury.*  Like  Petrarch’s 
father,  we  would  not  in  our  wrath,  hurl  the  Classics  of  our 
sons  into  the  fire.  Like  Cheynel,  when  he  flung  the  de¬ 
tested  book  of  Chillingworth  into  his  grave,  we  would  not 
bury  them  in  our  anger.  Like  Watteau,  when  he  shrunk 
on  liis  death-bed  from  the  miserably  painted  crucifix ;  likt 
the  dying  Malherbe,  when  he  rebuked  the  bad  French  of 
his  confessor,  we  would  not  carry  the  fastidiousness  of 
Christian  taste  so  far,  as  to  banish  from  the  whole  circle  of 
education,  the  poet,  or  the  orator,  the  historian,  or  the  phi¬ 
losopher  of  antiquity.  But  we  do  protest,  and  if  fifty  years 
more  of  life  were  to  be  our  lot,  we  should  protest  to  the 


Note  1. 


136 


last  moment  of  that  half  century,  against  the  scheme,  which 
constitutes  the  Classics — the  monarchy,  not  the  subjects  of 
the  bible,  in  the  instruction  of  Christian  youth. 

We  are  not  the  enemies  of  polite  literature,  the  most  re¬ 
fined,  the  most  learned.  We  admire  its  elegance,  we  revere 
its  erudition.  We  believe  that  we  set  a  high  estimate  on 
the  comprehensiveness  of  its  views,  and  the  variety  of  its 
knowledge,  on  the  embellishments  of  its  taste,  and  the  rich¬ 
ness  of  its  stores.  We  look  with  a  chastened  pleasure,  on 
the  beautiful  in  the  countenance,  on  the  graceful  in  the  form 
of  woman.  We  look  with  a  sentiment  of  just  exultation, 
upon  man  in  the  expressiveness  of  his  features  and  majes¬ 
ty  of  his  deportment.  We  look  with  admiration  on  the 
fair,  the  rich,  the  magnificent  in  Architecture  ;  on  the  mas¬ 
ter-sketch,  the  coloring,  the  light  and  shade  of  the  Painter  ; 
on  the  transforming  power  and  decorative  taste  of  the  sculp¬ 
tor.  We  gaze  with  a  child’s  rejoicing,  on  the  bud  and  the 
blossom,  on  the  flower  and  the  leaf;  on  the  gaudy  butterfly, 
the  glittering  scales  of  the  fish,  and  the  dazzling  plumage  of 
the  bird.  We  gaze  with  a  poet’s  feelings,  if  not  with  a  poet’s 
eye,  on  the  cheerful  landscape  of  morning,  and  the  pensive 
scenery  of  evening  ;  on  the  beauty  and  serenity  of  the  lake, 
the  meadow  and  the  woodland.  We  gaze  with  a  religious 
awe,  upon  the  deep  silence  of  the  heavens,  and  the  calm  ma¬ 
jesty  of  the  ocean,  on  the  gloom  of  the  forest  and  the  fury 
of  the  storm,  on  the  savage  rush  of  the  cataract  and  the  sol¬ 
emn  grandeur  of  the  mountain.  And  what  are  these  !  what 
indeed  are  the  loveliness  of  woman  and  the  dignity  of  man, 
the  marvellous  in  sculpture,  the  fair  in  painting  and  the  au¬ 
gust  in  architecture,  the  sublime  and  the  beautiful  in  nature, 
but  the  Literature  of  the  visible  world!  And  if  it  be  a  du¬ 
ty  and  a  pleasure  to  cultivate  this,  we,  at  least,  esteem  it  a 
nobler  duty,  and  a  higher  pleasure,  to  cultivate  that  elegant 
Literature,  which  springs  fresh  and  living  from  the  heart, 
the  soul,  the  mind  of  man.  It  is  our  admiration  of  this 
Literature,  it  is  our  grief  at  the  dishonor  cast  upon  it,  it  is 
our  anxiety  for  its  progress  and  improvement,  it  is  our  in¬ 
flexible  faith  in  its  glorious  destinies,  which  constrains  us  to 
mourn  over  the  desertion  of  its  richest  fountain,  of  its  no¬ 
blest  standard,  the  Scriptures.  O !  that  the  day  might  speed¬ 
ily  come,  that  day  of  glory  and  beauty  for  Religion,  Sci¬ 
ence,  Letters,  when  we  might  say  of  every  educated  man* 


13? 


throughout  our  country,  in  relation  to  Sacred  Literature,  as 
Warton  of  the  antiquary  Dugdale, 

“Ingenuous  views  engage 
His  thoughts,  on  themes,  unclassic  falsely  styled, 

Intent.” 

We  have  now  considered  the  intrinsic,  the  peculiar  excel¬ 
lences  of  the  Bible,  compared  with  the  classics  ;  we  have 
examined  the  causes  of  its  exclusion  from  schemes  of  Lit¬ 
erary  education  ;  and  we  have  surveyed  the  disadvantages, 
resulting  from  this  unnatural  state  of  things.  Let  us  now 
therefore  pass  onward  to  the  last  branch  of  our  subject — 
the  benefits,  which  may  be  expected  to  arise  from  the  intro¬ 
duction  of  Sacred  Literature,  into  the  whole  course  of  ed¬ 
ucation. 

L  We  have  long  thought  the  banishment  of  the  Bible,  as 
a  text-book  of  duty  and  usefulness,  from  all  our  plans  of 
general  education,  to  be  a  great  calamity.  We  should  there¬ 
fore  welcome  Sacred  Literature  to  the  School  and  College, 
as  a  chief  instrument,  eventually,  in  the  firm  establishment 
of  the  Bible,  as  a  standard  of  duty  and  usefulness,  in  these 
institutions.  Those,  therefore,  who  approve  the  latter  ob¬ 
ject,  and  yet  feel  some  scruples,  in  a  sectarian  point  of  view, 
or  know  not  how  to  begin  the  reformation,  will  do  well  to 
consider,  whether  the  introduction  of  Sacred  Literature 
would  not  be  the  safe  and  advisable  mode.  Those,  who 
object  on  sectarian  grounds,  to  the  use  of  the  Bible  in  gen¬ 
eral  schools,  on  account  of  contested  points  of  doctrine, 
cannot  surely  object  to  the  same  book,  as  a  literary  stan¬ 
dard  of  thought  and  composition.  The  dividing  lines  be¬ 
tween  different  denominations  of  Christians  can  scarcely 
be  said  to  exist,  as  to  the  Old  Testament;  and  there  the 
chief  body  of  Sacred  Literature  is  found.  Here  then,  is  a 
species  of  middle  or  neutral  ground,  where  the  experiment 
may  be  safely  tried,  of  adopting  the  Bible  into  schemes  of 
general  education,  confining  it  to  the  purpose  now  contem¬ 
plated. 

2.  It  is  another  advantage,  that  the  Bible  will  be  far  more 
generally  respected  and  admired,  as  well  by  the  pious  as  by 
those,  who  in  a  religious  point  of  view,  are  indifferent  to 
the  Scriptures.  The  introduction  of  such  works  as  the 
Paradise  Lost  and  Regained,  of  Sampson  Agonistes,  of  Cow- 

12* 


138 


per’s  Task  and  Boyse’s  Deity,  would  be  among  the  accom¬ 
paniments  of  Sacred  Literature.  Oughtred  styled  the  math¬ 
ematics,  his  “  Elysian  Fields.”  We  would  desire  to  see  the 
knowledge  of  the  elegant  literature  of  the  Bible,  so  gener¬ 
ally  and  ardently  cultivated,  that  Sacred  Letters  should  be 
acknowledged  to  be,  as  they  are,  the  only  Elysian  Fields 
of  a  Christian  Literature.  We  would  not  care  to  see  the 
Christian  Scholar,  so  intimate  with  all  the  classical  learn¬ 
ing  of  Milton,  as  to  be  able,  like  John  Phillips,  to  point  out 
every  allusion  to  Homer  and  Virgil.  But  we  should  rejoice 
to  see  the  day,  and  come  it  must,  if  Sacred  Literature  be 
generally  taught,  when  the  educated  man  will  be  familiar 
with  all  the  beauties  of  the  Scriptures.  Such  a  state  of 
things  would  invest  the  Bible  with  a  more  venerable  author¬ 
ity,  with  a  more  comprehensive  influence,  with  a  species  of 
attractiveness  now  denied  to  it  by  its  friends. 

3.  A  better  knowledge  of  the  history,  antiquities  and  ev¬ 
idences  of  Religion,  would  be  another  result  of  the  culti¬ 
vation  of  Sacred  Literature  ;  for  they  are  inseparable.  It  is 
singular  how  completely  these  are  neglected  in  most  plans 
of  education,  and  yet  who  is  insensible  to  their  value? 
How  strange  does  it  appear,  that  the  history  and  antiquities 
of  Greece  and  Rome  should  be  regarded  as  indispensable 
to  the  liberal  education  of  a  Christian,  while  the  same  de¬ 
partments,  as  to  the  Jewish  Nation  and  Christian  Church 
are  excluded ! 

4.  We  are  satisfied  that  the  change  we  desire  to  see,  will 
raise  the  standard  of  Literary  Education  and  composition 
among  the  clergy.  When  the  educated,  whom  they  meet 
with,  shall  have  attained  a  considerable  acquaintance  with 
Sacred  Literature,  theological  institutions  must  set  a  higher 
value  upon  it,  as  an  instrument  of  greater  practical  power 
and  good.  The  held  of  usefulness  for  the  clergy  will  thus 
be  enlarged ;  as  a  greater  variety  of  interesting  topics  will 
be  within  their  control.  Their  compositions  will  be  im¬ 
proved  of  course,  for  the  whole  circle  of  Sacred  Literature, 
will  be  brought  to  bear  on  the  spirit  and  style  of  their  ser¬ 
mons. 

5.  We  believe,  it  would  be  a  natural  and  happy  conse¬ 
quence  of  the  change  proposed,  that  the  Scriptures  would 
thus  become  the  topic  of  interesting  conversation.  Instead 
of  being  excluded,  as  they  now  are,  to  so  great  an  extent, 


139 


partly  because  it  seems,  oil  account  of  that  very  ignorance, 
to  savor  of  theological  pedantry,  they  would  be  a  fund  of 
literary  conversation.  Nor  of  literary  only;  for  the  depart¬ 
ments  of  sacred  history  and  geograph)',  antiquities,  man¬ 
ners  and  customs,  would  increase  and  diversify  the  common 
stock  of  valuable  and  interesting  materials  for  conversation. 

0.  We  look  upon  the  encouragement  of  the  study  of  Nat¬ 
ural  History,*  as  among  the  important  effects  of  the  con¬ 
templated  plan.  Not  less  than  two  hundred  and  fifty  botani¬ 
cal  terms  are  used  in  the  Scriptures ;  and  these  are  princi¬ 
pally  found  in  the  sacred  poets.  The  history  of  beasts  and 
birds,  of  fish,  reptiles  and  insects,  of  trees  and  plants,  and 
of  the  whole  physical  world,  is  far  more  important  to  the 
great  body  of  those,  who  receive  an  education,  than  the 
smattering  of  Greek,  Latin  and  Mathematics,  which  is  all 
that  nine  out  of  every  ten  now  acquire  at  our  Schools  and  Col¬ 
leges,  and  which  as  a  matter  of  course,  they  abandon  forever, 
as  soon  as  they  leave  the  Academy  or  University.  If  then 
Sacred  Literature  will  promote  such  a  desirable  study  as 
Natural  History,  so  full  of  interesting  materials  for  thought 
and  conversation,  we  are  sure  that  its  introduction  will  an¬ 
swer  an  important  end. 

7.  We  believe  that  a  better  and  more  general  knowledge 
of  Hebrew,  among  the  clergy  themselves,  will  be  a  promi¬ 
nent  result  of  the  general  cultivation  of  Sacred  Literature. 
Among  the  educated  Laity,  we  should  also  find  many  ac¬ 
quainted  with  this  tongue,  who  would  otherwise  never  have 
known  even  the  letters.  And  is  it  no  object  to  establish  this 
most  venerable  and  noble  language  on  a  basis,  so  durable 
and  extensive,  so  honorable  and  gratifying?  The  commen¬ 
dation  bestowed  upon  the  ancient  dialect  of  the  chosen  peo¬ 
ple  of  God,  the  language  of  Moses  and  David,  of  Isaiah, 
Jeremiah  and  Daniel,  entitles  it  in  a  philogicai  and  literary 
point  of  view,  to  the  attention  of  every  scholar.  And  no 
doubt  if  this  sacred  tongue  is  ever  to  become  the  common 
property  of  scholars,  it  will  be  indebted  for  such  a  triumph 
to  the  general  cultivation  of  Sacred  Literature. 

8.  A  highly  probable  result  of  the  change,  for  which  we 
are  pleading,  is  that  the  great  amount  of  Scripture  knowl¬ 
edge,  which  must  then  be  abroad  in  the  community,  will 


*  Note  J. 


140 


prevent  numbers  from  becoming  a  prey  to  infidelity.  Nu¬ 
merous  apparent  difficulties  in  the  Bible  are  effectually  re¬ 
moved  by  Sacred  Literature.  Many  an  unbeliever  would 
be  stripped  of  his  specious,  and  to  the  uninstructed,  appa¬ 
rently  unanswerable  arguments,  by  the  diffusion  of  such 
knowledge.  This  would  become  both  a  shield  to  defend, 
and  a  sword  to  assail ;  and  to  the  young  particularly,  as 
they  grew  up,  would  be  a  happy  preventive  against  the 
sneers  and  ridicule  of  ingorance  and  malice.  Nor  must  we 
forget,  that  the  more  religion  assumes  the  air  of  a  refined 
Literature,  the  more  respectable  must  it  and  its  professors 
become ;  the  less  of  gloom  and  austerity,  of  pedantry  and 
mannerism  will  attach  to  them ;  and  as  every  one  must 
know,  the  less  will  they  be  exposed  to  ill  nature,  contempt 
and  levity.  Sacred  Literature  will  contribute  materially  to 
make  religion  a  cheerful,  estimable,  welcome  companion. 
Such  a  companion  is  rarely  the  object  of  scorn  and  derision. 

9.  Greek  Literature,  it  seems  to  us,  under  the  influence 
of  the  Sacred  Classics,  wrould  acquire  that  superior  rank 
over  the  Latin,  to  which  it  is  unquestionably  entitled.  In 
several  important  particulars,,  it  is  more  akin  to  that  of  the 
Scriptures,  than  the  Roman  Authors.  It  is  far  more  ancient 
and  venerable,  it  is  richer  in  original  thought,  in  energy  of 
expression,  in  beauty  of  sentiment,  in  versatility,  refinement, 
and  delicacy  of  language.  Latin  Literature  is,  indeed,  as 
Andres  has  remarked,  little  better  than  an  imitation  of 
Greek.  Luca  Giardino  was  called  the  ape  of  Painters,  and 
Latin  deserves  to  be  called  the  ape  of  Literature.  Yet  the 
ape  has  usurped  the  place  of  the  man.* 

10.  May  we  not  reasonably  number  among  the  advan¬ 
tages,  growing  out  of  the  cultivation  of  Sacred  Literature, 
that  the  New  Testament,  in  the  original  Greek,  will  be  stu¬ 
died  as  a  classic,  edited,  illustrated,  and  explained  as  such, 
not  indeed  as  a  Royal  road  to  Literature,  in  usum  Delphi ni, 
but  for  the  common  instruction  of  youth.  At  present, 
as  far  as  education  is  concerned,  this  divine  book,  if  tolera¬ 
ted  at  all,  in  its  primitive  language,  is  condescendino-ly 
allowed  to  perform  the  humble,  subordinate  office  of  fitting 
a  boy  for  entering  the  lowest  classes  in  a  college.  When 
that  is  accomplished,  it  is  flung  aside  for  life,  as  rubbish,  in 


*  Note  K. 


141 


the  practical  judgment  of  his  teachers,  unworthy  ever  again 
to  be  looked  at. 

11.  We  should  not  be  faithful  to  our  well  considered  and 
deeply  seated  opinions,  if  we  did  not  hail,  as  a  momentous 
consequence  of  the  general  cultivation  of  Sacred  Literature, 
its  ascendancy  and  final  triumph  over  the  classics.  These 
deserve  only  to  be  subordinate  to  that.  But  now,  these  are 
every  thing,  and  that  is  nothing.  Sacred  Literature  ought  to 
be  regarded  as  indispensable  to  education ;  the  classics  as 
desirable  and  appropriate  only  for  the  scholar.  That  is 
eminently  useful,  these  are  merely  ornamental,  and  deserve 
a  correspondent  attention ;  as  Trajan  honored  and  patron¬ 
ized  Tacitus,  Plutarch  and  Dion  Cassius,  but  disregarded 
Juvenal  and  Martial.  We  desire  never  to  see  the  day,  in 
our  country,  when  a  scholar  shall  be  found  so  forgetful  of 
both  duty  and  improvement,  as  like  A1  Farabi,  the  Arabian, 
to  read  Aristotle  two  hundred  times,  or  like  Madame  Dacier, 
to  peruse  the  Clouds  of  Aristophanes  the  same  number  of 
times.  We  envy  not  for  the  scholars  of  our  country,  the 
sentiment  of  De  Lille,  in  the  preface  to  Les  Jardins :  “  Et 
tous  ceux,  qui  connoissent  la  langue  Latine,  savent  par  coeur 
le  quatrieme  livre  de  l’Eneide.”*  We  covet  not  for  our 
country,  that  she,  like  Europe,  should  be  the  land  of  the 
Classics,  and  of  the  Editors  of  the  Classics.  Be  it  her 
honor,  privilege,  happiness,  to  be  emphatically  and  pecu¬ 
liarly  the  land  of  Sacred  Litefature.f  Let  it  appear  in  her 
schools  and  academies,  in  its  plainer,  practical  forms  ;  in  her 
colleges  and  universities,  in  a  more  refined  and  dignified 
character;  in  her  theological  institutions  and  churches,  in 
all  its  majesty  and  beauty,  variety  and  learning.  Athens 
was  called  the  Eye  of  Greece.  Let  Sacred  Literature  be 
the  Eye  of  our  Country :  and  we  should  inscribe  on  the 
monument  of  its  glory  and  usefulness,  the  patriot  sentiment 
of  father  Paul,  ‘Esto  perpetua.’ 

But  the  deep  and  extensive  influence,  which  Sacred  Lite¬ 
rature  is  eminently  fitted  to  exert  over  all  the  other  depart¬ 
ments  of  polite  learning,  is  in  our  view,  among  the  most 
interesting  and  valuable  of  its  benefits.  We  have  only  time 
to  contemplate  one  of  its  most  conspicuous  features. 


*  Note  L. 


f  Note  M. 


142 


A  prominent  advantage  of  the  ascendancy  of  Sacred 
Literature  is,  that  all  Literature  may  be  expected  to  become 
more  intellectual.  As  the  Bible  is  the  noblest  and  richest 
fountain  of  original,  elevated  and  comprehensive  thought, 
the  general  cultivation  of  sacred  letters  must  impart  its  own 
character  to  all  the  departments  of  Literature.  The  Lite¬ 
rature  of  Germany  and  England  is  more  intellectual,  than  that 
of  France,  Italy  or  Spain.  Can  we  doubt,  independently  of 
the  influence  of  other  subordinate  causes,  that  the  Bible  is  the 
paramount  reason  of  the  difference?  In  the  Scriptures  only, 
do  we  find  any  just  views  of  the  character  and  attributes  of 
God,  of  the  scheme  of  creation  and  providence,  of  atone¬ 
ment,  redemption  and  acceptance,  of  the  being,  and  nature, 
and  offices  of  spiritual  existences,  of  heaven  and  hell,  of 
the  trials  and  sufferings  of  man  in  this  world,  of  the  immor¬ 
tality  of  the  soul,  of  its  glory  and  happiness,  or  of  its  dis¬ 
honor  and  misery  in  a  future  world.  And  is  it  possible,  that 
these  ideas,  so  grand  and  solemn,  so  interesting  and  affecting, 
are  destined  never  to  have  a  deep,  all-pervading,  quickening 
influence  over  modern  Literature?  It  is  obvious,  that  in  the 
Grecian  authors,  sublime  and  lovely  conceptions,  relics  of 
an  elder,  of  the  patriarchal  age,  are  seen  to  struggle  for  life, 
against  the  oppressive  power  of  their  vicious  and  absurd  my¬ 
thology.  And  what  are  those  finer  and  better  thoughts,  but 
the  faint  glimmerings  of  tradition,  seen  by  them  darkly  at 
a  distance,  but  vouchsafed  iA  the  Law  and  the  Prophets,  to 
the  children  of  Israel  ?  Those  few  imperfect  thoughts  have 
done  more  for  Grecian  letters,  than  the  whole  body  of  her 
fabulous  religion.  This  has  indeed  given  beauty  and  variety 
to  her  Literature,  but  to  those  only  is  it  indebted  for  the 
awful  and  the  majestic.  The  mythology  of  Greece  never 
has  been  and  never  can  be  the  parent  of  vigorous,  original, 
versatile  thought.  The  Bible  pre-eminently  exacts  and  en¬ 
courages  the  exercise  of  power  and  freedom,  of  compre¬ 
hensiveness  and  depth  of  thought.  What  the  profound, 
ardent  study  of  the  Scriptures  as  an  inexhaustible  fund  of 
Literature  is  able  to  do,  may  be  seen  in  the  unrivaled  sub¬ 
limity  and  beauty  of  Paradise  Lost,  the  great  poem  not 
merely  of  English,  but  of  all  ancient  and  modern  Literature. 
Give  then  to  the  Bible  its  natural,  rightful  influence  over  the 
whole  circle  of  polite  learning,  and  we  despair  not  of  be¬ 
holding  in  our  country,  a  Literature  more  rich,  original  and 
dignified,  than  the  world  has  ever  seen. 


143 


The  scholars  of  our  land  complain  of  the  character  of 
our  Institutions,  as  overcrowded  with  the  simplicity  and 
homeliness  of  common  sense,  and  of  our  state  of  society, 
as  chiefly  remarkable  for  its  unpoetical,  business-like  aspect. 
In  our  judgment  they  undervalue  exceedingly  the  literary 
capacities  and  fertility  of  our  country.  A  nobler  and  more 
affecting  origin,  a  more  interesting  and  wonderful  progress, 
a  destiny,  more  sublime,  glorious  and  solemn,  we  have  never 
beheld.  Who,  that  has  a  memory  to  look  back  over  all  the 
past ;  who,  that  has  a  mind  to  comprehend  all  the  present ; 
who,  that  has  an  imagination  to  embody  the  dim  visions  of 
the  future,  will  despair  ?  Who,  that  has  a  heart,  to  love  his 
family,  his  state,  the  nation,  the  living  and  the  unborn  world; 
and  a  soul,  that  ascends  in  thought  to  the  throne  of  God,  to 
the  mansions  of  Angels,  and  the  habitations  of  the  just 
made  perfect,  will  despair  of  the  Literature  of  our  Country  i 
We  behold  not,  indeed,  scattered  over  our  land,  the  beauti¬ 
ful  and  august  antiquities  of  Greece  and  Rome.  We  behold 
not  the  Cathedral  and  the  Abbey,  the  tower  and  the  castle, 
relics  of  Gothic  grandeur  and  feudal  power.  Not  a  solitary 
spot  in  our  land  is  hallowed  by  the  fantastic  and  elegant 
mythology  of  classic  Fable.  The  wild  and  the  terrible,  the 
mysterious  and  the  marvellous  of  the  Enchanter,  the  Fairy 
and  the  Goblin,  have  no  place  in  our  traditions.  Popular 
superstitions,  in  all  their  endless  variety  of  the  curious  and 
the  horrible,  are  unknown  to  us.  Ours  has  never  been  the 
land  of  Romance  ;  for  the  purple  light  of  the  age  of  chiv¬ 
alry  has  never  beamed  on  our  people,  in  its  richness  and 
beauty.  But  we  despair  not.  We  have  a  strong  faith  in 
the  destinies  of  American  Literature.  We  have  a  faith, 
strong  as  a  Christian’s  hope,  strong  as  a  Patriot’s  love. 
We  will  not  despair.  We  feel  assured,  that  in  the  noon-tide 
of  our  greatness,  we  shall  look  down  upon  all  the  nations, 
that  have  gone  before  us.  We  envy  not  the  riches  of  their 
inheritance.  The  patrimony  of  the  Old  World  is  the  heri¬ 
tage  of  the  New;  so  far  as  we  may  choose  to  avail  ourselves 
of  its  wealth.  We  can  enter  unbidden,  the  store-house 
of  its  treasures,  not  sword  in  hand,  like  Julius  Csesar,  but 
by  the  Enchanter’s  Key,  the  Press,  and  revel  amidst  the 
gathered  opulence  of  all  ages  and  all  nations.  But  our  trust 
is  built  on  better  promises  and  brighter  hopes.  The  living 
spirit  of  American  Literature  must  be  intellectual .  He 
who  does  not  see  that  the  intellectual  will  be  the  essential 


144 


character  of  American  Literature,  must  be  blind  to  the 
visions,  that  crowd  on  the  fancy,  and  deaf  to  the  thou¬ 
sand  voices  of  gratulation  and  encouragement,  that  call 
from  the  past,  the  present  and  the  future,  through  all  our 
land.  His  are  not  the  deep  and  delicate  feelings  of  the 
heart,  which  sympathize  with  all  that  is  majestic,  lovely  and 
Graceful,  whether  in  man,  or  in  the  visible  world.  His  can 
not  be  that  enthusiasm  of  soul,  which  invests  the  grand  and  the 
beautiful  in  nature  and  in  art,  with  a  nobler  grandeur,  a  more 
attractive  beauty.  His  never  will  be  those  sublime  thoughts, 
which  live  on  the  great,  the  wonderful  and  the  fair,  in  the 
recollections  of  the  past ;  which  inhabit  the  whole  living 
world,  ever  meditating  on  its  history,  progress  and  desti¬ 
nies  ;  and  wander  through  eternity,  to  contemplate  the  pu¬ 
rity  and  felicity,  the  glory  and  wonders  of  an  immortal  state. 
We  at  least  scruple  not — to  gaze  with  a  Christian’s  hope  and 
a  Patriot’s  love.  And  we  have  received  the  reward  of  that 
hope  and  of  that  love,  in  the  rejoicings  that  sympathize  with 
all  that  is  American,  and  in  the  gratitude  which  ascending  to 
God  as  the  moral  Governor  of  the  World,  beholds  in  our 
Country  the  fairest  province  of  his  magnificent  Empire  upon 
Earth. 

The  foundations  of  our  hope  and  our  love  are  laid  in  the 

POWER  OF  THOUGHT,  THE  INTELLECTUAL  SPIRIT.  But  tile 

Scriptures  only  can  create,  diffuse,  perpetuate  that  spirit. 
They  only  can  redeem  us  from  the  vassalage,  without  the 
glory  of  European  Letters.  They  only  can  breathe  into 
all  our  Literature  the  breath  of  life,  intellectual  power. 
Scatter  then  the  Scriptures  with  a  prodigal  benevolence, 
over  all  our  land.  Imbue  with  their  spirit,  the  child,  the 
youth,  the  young  man,  through  the  whole  course  of  educa¬ 
tion.  Let  them  be  the  study  of  manhood  and  the  medita¬ 
tions  of  old  age.  Then,  but  then  only,  shall  we  have  rea¬ 
son  neither  to  envy  nor  to  fear  the  scholarship  of  Europe, 
Let  the  Literature  of  the  Eastern  Hemisphere  worship  in 
the  Parthenon  of  Athens  or  the  Coliseum  of  Rome,  in  the 
Abbey  or  the  Cathedral  of  a  Gothic  ancestry.  Let  it  revel 
in  the  beauties  of  Grecian  fable,  in  the  wonders  of  enchan¬ 
ted  castles  and  fairy  bowers,  amid  the  splendor  of  courts 
and  the  magnificence  of  palaces,  amid  the  glory  and  gallan¬ 
try  of  the  age  of  Romance.  American  Literature  rejoices 
that  hers  is  a  more  holy,  a  nobler,  a  lovelier  land  of  promise. 
'The  shrine  of  her  worship  is  the  Falls  of  Niagara ;  the 


145 


black  gates  of  the  mountains  are  the  portals  of  her  fane  ; 
the  Father  of  Western  Waters  is  the  majestic  stream  of  her 
inspiration ;  the  valley  of  the  Mississippi  with  its  giant  col¬ 
onnade,  the  Ilocky  and  the  Alleghany,  the  temple  of  her 
glory.  The  genius  of  American  Literature  walks  abroad, 
through  the  land  of  his  birth  ;  and  beholds  an  endless  di- 
versity  of  the  grand  and  the  beautiful.  He  looks  to  the 
world  of  Memory,  and  feels  that  the  wealth  of  ancient  and 
modern  Literature  is  his.  He  looks  to  the  realms  of  Imag¬ 
ination,  and  rejoices  in  its  visions  of  glory;  for  he  knows 
that  they  are  his.  Fie  looks  to  the  Empire  of  Mind,  and 
shrinks  not  at  the  mysterious  depth  of  its  abyss,  or  the  aw¬ 
ful  grandeur  of  its  elevation ;  for  his  are  the  power  and 
freedom  of  thought.  In  the  intellectual  spirit,  he  lives,  and 
moves,  and  has  his  being. 

Gentlemen  of  the  Society,  to  most  of  you  I  am  a  stranger: 
a  stranger  by  the  land  of  my  birth,  and  the  pursuits  of  my 
life.  But  though  a  stranger,  I  feel  that  I  am  not  an  alien, 
when  I  remember  that  ours  is  a  common  country,  a  common 
parent,  a  common  fellowship.  That  country  is  the  bequest 
of  wise  and  virtuous  ancestors.  That  parent  is  this  vener¬ 
able  university.  That  fellowship  is  this  society,  the  bond  of 
our  union,  in  the  cause  of  Literature  and  Science.  Let  us 
not  be  insensible  to  the  sacredness  of  that  inheritance,  to 
the  dignity  of  that  parentage,  to  the  value  of  that  fellow¬ 
ship.  Although  the  Society  has  hitherto  exercised,  and 
perhaps  unavoidably,  little  influence  beyond  the  walls  of 
this  College,  it  becomes  us  to  consider  whether  important 
duties  do  not  devolve  upon  us.  To  each  is  allotted  his 
sphere  of  humble  or  distinguished  usefulness,  in  private 
life,  or  in  a  public  station.  To  each  is  assigned,  in  the  order 
of  Providence,  his  trials  and  temptations,  his  calamities  or 
happiness,  the  honors  of  a  well  spent  life,  or  the  ignominy 
of  unprofitable  years.  From  all  is  exacted  that  duty,  which 
“  does  justice,  loves  mercy,  and  walks  humbly  with  God.” 
From  all  is  equally  demanded  that  usefulness,  which  lives 
not  only  for  our  family  and  friends,  but  for  all  the  commu¬ 
nity  around  us ;  not  only  for  our  country,  but  for  all  man¬ 
kind;  not  only  for  our  fellow  men  of  this  day,  but  of  all  suc¬ 
ceeding  ages.  Tell  me  not  that  such  a  sphere  is  beyond 
the  eye  or  the  influence  of  ordinary  men.  Few,  indeed, 
are  destined  to  glitter  on  the  radiant  heights  of  Literature, 
or  to  wield  with  master-hand  the  responsible  power  of  ele- 

13 


146 


vated  station.  But  let  it  not  be  forgotten,  that  ours  is  pe¬ 
culiarly  the  country  of  individual  and  social  enterprise,  of 
individual  and  social  patronage,  not  merely  in  business  and 
pleasure,  but  in  all  the  improvements  of  Education,  Litera¬ 
ture  and  Religion.  These  are  peculiarly  the  property  of 
the  People.  A  few  may  found  their  institutions,  and  give 
the  impulse  ;  but  the  People  only  can  sustain  and  encourage 

them.  All  then  are  co-workers  in  the  same  glorious  cause  ; 
for  Religion,  Literature,  Education  are  one.  To  each  of  us 

then,  as  to  every  other  individual,  through  all  our  borders, 
is  allotted  some  share  in  the  task.  What  though  we  are 
not  worthy  to  fill  the  presidencies  or  the  professorships  of 
our  colleges  !  what  though  we  cannot  rival  the  illustrious 
in  literature  or  science!  what  though  we  must  gaze,  and 
gaze  in  vain,  at  the  greatness  of  Edwards  and  Dwight,  at 
the  fame  of  Channing,  Cooper  and  Irving  ?  Yet  each  of 
us  may,  and  if  he  value  his  duty  to  God  and  to  Man,  he  must 
do  something ;  if  it  be  only  to  cast  a  widow’s  mite  into  this 
treasury  of  our  country.  Remember  that  even  a  single  act, 
done  for  the  improvement  of  Education,  for  the  promotion 
of  Literature,  for  the  advancement  of  Christianity,  is  that 
widow’s  mite.  And  where  is  the  man,  however  narrow  his 
means,  however  imperfect  his  education,  who  cannot,  even 
in  a  short  life,  cast  in  his  hundreds,  if  not  his  thousands,  of 
such  offerings  ? 

Whilst  we  thus  remember  our  social  and  individual  duties, 
we  can  never  forget  our  common  parentage.  To  consult 
the  interests  of  this  college,  as  opportune  may  serve,  and 
other  obligations  permit ;  to  watch  over  her  fair  fame,  to 
honor  the  renowned  of  her  sons,  whether  among  the  living 
or  the  dead  ;  and  above  all,  according  to  our  years,  to  cher¬ 
ish  with  a  brother's  friendship,  or  venerate  with  filial  love, 
the  memory  of  her  late  illustrious  President,  will  be  at 
once  honorable  and  delightful.  And  if,  in  aught  that  has 
been  said,  I  have  seemed  to  speak  irreverently  or  unthank- 
fully  of  the  great  and  the  good  of  my  own  or  of  any  other 
land,  of  the  founders,  and  patrons,  and  instructors  of  this  or 
of  other  institutions,  I  know  that  realities  do  not  justify  the 
appearance.  I  have,  indeed,  spoken  with  the  sincerity  of 
Christian  candor,  with  the  free  spirit  of  an  American,  with 
the  enthusiasm,  if  not  with  the  judgment  and  taste,  of  an 
accomplished  Scholar.  For  all,  that  has  been  done,  by  the 
eminent  in  talent,  and  learning,  and  virtue  of  former  days. 


147 


1  have  a  heart,  that  overflows  with  admiration  and  grati¬ 
tude.  And,  as  to  all  that  is  now  doing,  in  our  own  country, 
and  throughout  the  world,  by  the  Statesman  and  the  Orator, 
by  the  Philosopher  and  the  Philanthropist,  by  the  Patriot, 
the  Christian,  and  the  Scholar,  I  have  a  soul  to  realize  the 
magnitude  of  our  obligation,  the  dignity  of  their  enterprise, 
and  its  glorious  rewards  in  time  and  Eternity. 

Nor,  Gentlemen,  while  we  remember  our  fellowship,  and 
our  common  parentage,  let  us  forget  our  common  inheri¬ 
tance,  our  country.  We  cannot  honor  our  country  with 
too  deep  a  reverence ;  we  cannot  love  her  with  an  affection, 
too  pure  and  fervent;  we  cannot  serve  her  with  an  energy 
of  purpose  or  a  faithfulness  of  zeal,  too  stedfast  and  ardent. 
And  what  is  our  country  ?  It  is  not  the  East,  with  her  hills 
and  her  vallies,  with  her  countless  sails,  and  the  rocky  ram¬ 
parts  of  her  shores.  It  is  not  the  North,  with  her  thousand 
villages  and  her  giant  canal,  with  her  frontiers  of  the  Lake  and 
the  ocean.  It  is  not  the  West,  with  her  forest-sea  and  her 
inland-isles,  with  her  luxuriant  expanses,  clothed  in  the  ver¬ 
dant  corn,  with  her  beautiful  Ohio,  and  her  majestic  Mis¬ 
souri.  Nor  is  it  yet  the  South,  opulent  in  the  mimic  snow  of 
the  cotton,  in  the  rich  plantations  of  the  rustling  cane,  and 
in  the  golden  robes  of  the  rice-field.  What  are  these  but 
the  sister  families  of  one  greater,  better ,  holier  family,  our 
country  ?  I  come  not  here  to  speak  the  dialect,  or  to  give 
the  counsels  of  the  patriot-statesman.  But  I  come  a  patriot- 
scholar,  to  vindicate  the  rights,  and  to  plead  for  the  interests 
of  American  Literature.  And  be  assured,  Gentlemen,  that 
we  cannot,  as  patriot-scholars,  think  too  highly  of  that  coun¬ 
try  or  sacrifice  too  much  for  her.  And  let  us  never  forget, 
let  us  rather  remember  with  a  religious  awe,  that  the  union 
of  these  States  is  indispensable  to  our  Literature,  as  it  is 
to  our  national  independence  and  civil  liberties,  to  our  pros¬ 
perity,  happiness,  and  improvement.  If,  indeed,  we  desire 
to  behold  a  Literature  like  that,  which  has  sculptured,  with 
such  energy  of  expression,  which  has  painted  so  faithfully  and 
vividly,  the  crimes,  the  vices,  the  follies  of  ancient  and 
modern  Europe  :  if  we  desire  that  our  land  should  furnish 
for  the  orator  and  the  novelist,  for  the  painter  and  the  poet, 
age^after  age,  the  wild  and  romantic  scenery  of  war  ;  the 
glittering  march  of  armies  and  the  revelry  of  the  camp;  the 
shrieks  and  blasphemies,  and  all  the  horrors  of  the  battle¬ 
field  ;  the  desolation  of  the  harvest,  and  the  burning  cottage; 


148 


the  storm,  the  sack,  and  the  ruin  of  cities :  If  we  desire  to 
unchain  the  furious  passions  of  jealousy  and  selfishness,  of 
hatred,  revenge  and  ambition,  those  lions,  that  now  sleep 
harmless  in  their  den  :  If  we  desire,  that  the  lake,  the  river, 
the  ocean,  should  blush  with  the  blood  of  brothers  ;  that  the 
winds  should  waft  from  the  land  to  the  sea,  from  the  sea  to 
the  land,  the  roar  and  the  smoke  of  battle  ;  that  the  very 
mountain-tops  should  become  altars  for  the  sacrifice  of 
brothers ;  if  we  desire  that  these,  and  such  as  these — the 
elements  to  an  incredible  extent,  of  the  Literature  of  the  old 
world — should  be  the  elements  of  our  Literature,  then,  but 
then  only,  let  us  hurl  from  its  pedestal  the  majestic  statue  of 
our  union,  and  scatter  its  fragments  over  all  our  land.  But, 
if  we  covet  for  our  country  the  noblest,  purest,  loveliest 
Literature,  the  world  has  ever  seen,  such  a  Literature,  as 
shall  honor  God,  and  bless  Mankind ;  a  Literature,  whose 
smiles  might  play  upon  an  Angel’s  face,  whose  tears  “  would 
not  stain  an  Angel’s  cheek;”  then  let  us  cling  to  the  Union 
of  these  States,  with  a  Patriot’s  love,  with  a  Scholar’s  en¬ 
thusiasm,  with  a  Christian’s  hope.  In  her  heavenly  charac¬ 
ter,  as  a  holocaust  self-sacrificed  to  God ;  at  the  hight 
of  her  glory,  as  the  ornament  of  a  free,  educated,  peaceful, 
Christian  people,  American  Literature  will  find  that  the 

INTELLECTUAL  SPIRIT  IS  HER  VERY  TREE  OF  LIFE,  AND  THAT 
UNION,  HER  GARDEN  OF  PARADISE. 


149 


NOTES. 


Note  A.  p.  157. 

The  question  may  then  be  asked  why  does  Classical  Literature  still 
survive  ?  I  believe  of  the  Authors  of  Greece  and  Rome,  as  Ovid  says 
of  his  Metamorphoses,  “  nomenque  erit  indelebile  nostrum but  it  will 
be  chiefly,  if  not  altogether,  in  the  Biographical  Dictionary,  and  in  the 
library  of  the  Scholar,  not  in  Christian  Schools  and  Academies.  Good 
sense  and  virtuous  sentiment,  have  already  banished  Ovid  and  Plautus 
pretty  generally  from  the  course  of  education  :  and  they  will  do  the 
same,  in  due  time,  with  Horace,  Virgil,  “  et  id  genus  omne But  why 
do  the  Classics  live  in  our  seminaries  ?  for  they  have  been  long  abandon¬ 
ed  as  materials  of  Literature,  in  all  its  departments.  I  answer,  because 
the  neglect  of  the  Bible,  as  the  only  true  basis  of  all  education  in  point 
of  duty,  usefulness  and  Literature,  and  the  only  cement  of  its  whole  su¬ 
perstructure,  permits  them  to  live,  a  standing  dishonor  to  Christians,  a 
monument  of  that  zeal  and  of  those  dissensions,  which  banish  all  reli¬ 
gious  instruction  from  our  Schools  and  Colleges,  rather  than  not  have  it 
sectarian .  But  this  state  of  things  cannot  last  in  any  Christian  country, 
and  above  all  notin  this.  Good  sense,  religious  principles,  and  Christian 
liberality,  will  not  tolerate  it. 

Note  B.  p.  119. 

The  Oriental  taste,  as  exhibited  in  the  Persian  and  Arabian  Literature, 
corresponds  exactly  to  their  voluptuous  and  delightful  climate,  to  the 
richness  and  luxuriance  of  their  scenery,  to  the  costly  and  magnificent 
style  of  their  Architecture,  to  their  dress  and  habits  of  life,  to  their  pri¬ 
vate  and  social  character,  and  to  the  splendor  and  ostentation  of  their 
forms  of  government.  But  the  Orientalism  of  Hebrew  Literature  is  of 
a  higher  and  nobler  order ;  because  it  did  not  spring  from  the  correspond¬ 
ing  sources  just  mentioned,  as  the  Very  causes  which  produced  both  the 
author  and  the  work,  hut  arose  as  altogether  subordinate  to  the  grand 
and  severe,  the  simple  and  solemn  truths  of  the  Scriptures. 

Note  C.  p.  120. 

This  position,  if  it  be  correct,  and  the  more  I  have  thought  of  it,  the 
more  am  I  convinced  that  it  is,  appears  to  me  to  demonstrate  that  Classi¬ 
cal  Literature  cannot  live.  If  it  be  not  a  storehouse  of  materials ,  it 
cannot  live.  Now,  as  far  as  poetry  is  concerned,  it  contains  no  materi¬ 
als  worth  having,  except  such  as  are  common  to  all  nations  and  countries  , 
and  these,  no  poet,  unless  he  belonged  to  the  plagiarist  school  of  Virgil, 
or  the  artificial  school  of  Pope,  would  ever  think  of  studying  in  Greek  or 
Latin ;  for  he  would  find  them  original,  fresher,  brighter  in  the  landscape 
ol  nature,  and  in  the  scenery  of  human  life.  The  mythology  of  Greece 
and  Rome,  belong  no  more  to  the  materials  of  modern  poetry,  than  the 

13* 


150 


ancient  religion  of  Mexico  and  Peru.  It  is  worth  nothing,  but  to  fur-- 
nish  illustrations  :  and  what  is  remarkable,  the  allusions  of  the  gifted 
modern  are  far  more  poetical,  than  the  same  thing  in  the  Greek  or  Latin 
poet,  as  a  part  of  the  material  of  his  poem.  Of  what  use  to  us  are  the 
materials  of  ancient  eloquence  ?  What  interest  have  we  in  the  con¬ 
cerns  of  Athens  and  Rome  ?  These  can  never  be  the  materials  of  our 
eloquence.  Ours  are  of  a  nobler  order,  of  a  richer  diversity.  It  is  much 
the  same,  with  their  Philosophy,  whether  natural,  mental,  moral  or  po¬ 
litical,  and  with  their  Geography,  History  and  Biography.  Whatever  in 
them  is  worth  preserving,  we  have  made  our  own,  with  vast  improve¬ 
ments  :  and  if  all  the  Greek  and  Latin  writers,  not  even  excepting  Plu¬ 
tarch,  the  favorite  of  Gaza  and  Budasus,  were  to  be  cut  off  in  one  night, 
we  should  have  nothing  to  regret  on  the  score  of  materials.  If  such 
an  event  were  to  occur,  I  believe  that  the  eagle  wing  of  modern  genius 
would  ascend  by  a  wider  circuit,  to  a  loftier  bight.  Genius  then,  glo¬ 
rying  in  the  freedom  of  intellectual  power,  would  exhibit  all  the  rich 
and  admirable  achievements,  so  beautifully  sketched  by  Cawthorne. 

“  Genius  all  sunbeam  where  he  sheds  a  smile, 

Impregnates  nature  swifter  than  the  Nile  : 

Wild  and  gigantic,  high  as  Heaven  aspires; 

All  science  animates,  all  virtue  fires  ; 

Creates  ideal  worlds,  and  there  convenes 
Aerial  forms  and  visionary  scenes.” 

Note  D.  p.  120. 

Scholars  ought  to  be — the  freest  of  the  free  ;  and  yet  it  is  lamentable 
to  witness  the  little  freedom  they  actually  enjoy.  If  there  be  no  censor¬ 
ship  of  the  press,  there  is  at  least  the  censorship  of  classical  Literature, 
as  rigid  and  inexorable  as  that  of  the  Elder  Cato.  The  common  position, 
that  the  Ancients  never  have  been  and  never  can  be  rivaled,  much  less 
surpassed,  is  the  very  creed  of  an  idolatrous  superstition,  that  must  en¬ 
slave  and  narrow  the  mind.  When  Guido  was  asked  where  his  model 
of  beauty  was,  he  pointed  to  his  ugly  color-grinder ;  when  some  one  en¬ 
quired  of  Rembrandt  for  his  antiques,  he  showed  a  heap  of  old  rusty  ar¬ 
mor  ;  when  a  brother-Sculptor  asked  Michael  Angelo  for  his  compases, 
he  replied,  they  are  in  my  eye.  These  are  specimens  of  the  independ¬ 
ence  of  genius.  Scholars,  both  as  philosophers,  and  statesmen,  have  al¬ 
most  totally  abandoned  the  ancient  philosophy  and  politics;  yet  they  ad¬ 
here  to  the  forms  of  Ancient  Literature,  as  though  a  conformity  to  the 
classic  model,  were  an  article  of  the  Christian  Faith.  It  is  not  surpri¬ 
sing,  that  the  Moderns  have  done  so  little,  (for  I  myself  think  that  they 
have  done  far  less  than  they  could  have  done,)  since  they  have  almost 
universally  traveled  the  same  round  of  imitation. 

Note  E.  p.  121. 

The  common  failure  of  translators  is  always  appealed  to  as  a  trium¬ 
phant  proof  of  the  absolute  necessity  of  studying  the  Greek  and  Latin 
authors  in  the  original.  The  error  of  the  argument  lies  in  this,  that  as  a 
general  rule  only  inferior  writers  translate  :  and  where  superior  men 
condescend  to  be  translators,  it  is  a  hundred  to  one,  but  they  choose  a 
work  for  which  they  are  unfit.  Thus,  Pope  selected  Homer,  and  Dry- 


151 


den  Virgil,  whereas  the  latter  should  have  translated  the  Greek,  and  the 
former,  the  Latin  poet.  Cowper  chose  Homer,  when  he  could  not  prob¬ 
ably  have  found  in  the  whole  compass  of  ancient  verse,  a  single  poem, 
suited  to  his  peculiar  cast  of  mind.  It  is  a  fact  that  the  great  body  of 
those,  who  have  translated  out  of  Latin  and  Greek,  have  totally  failed. 
The  fault  is  not  in  the  English  language,  which  is  capable,  in  the  hands 
of  a  suitable  writer,  of  representing  to  the  life,  all  the  excellencies  of  the 
classics.  If  Milton  had  translated  Sophocles  and  Euripides  ;  Lord  Byron 
- — iEschylus;  Tasso — Virgil  and  Ariosto — Homer;  if  Campbell  would 
translate  Virgil  and  Tasso — and  Scott,  Homer  and  Ariosto  ;  if  Brougham 
would  translate  Demosthenes,  and  Canning  had  left  us  Cicero,  no  man  of 
taste  could  deny  the  equality,  even  if  he  would  not  concede  the  superi¬ 
ority  of  the  translation.  The  classic  devotee  has  apparently  a  triumph¬ 
ant  argument  in  favor  of  the  superiority  of  the  ancients,  when  he  cites  the 
failure  of  so  many  scores  of  translators.  But  there  is  a  view  of  vast  im¬ 
portance  against  him.  All  of  the  translators  were  classical  scholars.,  in 
Latin  and  Greek ;  but  not  in  English.  They  undertook  to  render  an 
elegant  poet  or  orator  into  English,  when  they  had  never  cultivated  the 
composition  of  elegant  English;  though  they  had  religiously  ob¬ 
served  the  maxim,  “  nocturna  versate  manft,  versate  diurncL’*  Now,  does 
not  this  demonstrate,  when  we  look  at  the  English  translation,  that  the 
writers  had  actually  derived  no  assistance ,  as  English  writers,  from  all 
their  Greek  and  Latin  Studies  ?  Hobbes,  says  Sir  Jas.  Macintosh,  affords 
in  his  translation  of  Thucydides,  “  a  specimen  of  a  version  still  valued 
for  its  remarkable  fidelity,  tho’  written  with  a  stiffness  and  constraint , 
very  opposite  to  the  masterly  facility  of  his  original  compositions. ” 

The  translation  of  the  Bible,  in  the  reign  of  James  the  First,  is  the 
most  remarkable  and  interesting  event  in  the  History  of  Translations. 
That  of  the  Septuagint,  in  the  reign  of  Ptolemy  Philadelphus,  bears  no 
comparison  with  it.  Their  simplicity  and  modesty,  humility,  learning 
and  admirable  sense,  entitle  the  translators  of  the  English  Bible  to  the 
praise  bestowed  by  Pope  oaLord  Roscommon. 

“To  him, the  wit  of  Greece  and  Rome  was  known, 

And  every  Author’s  merit,  but  his  own.” 

It  is  remarkable  how  the  translators  have  been  influenced  not  only  by 
the  Spirit  of  the  Scriptures,  which  pervades  the  whole  work,  but  by 
I’neir  indestructible  metre,  a  metre  the  more  curious  and  surprising,  be¬ 
cause  it  has  none  of  the  monotony,  which  a  critic  would  have  pronounced 
a  priori  to  be  inseparable  from  it.  The  great  excellence  of  the  transla¬ 
tion  is  due  to  six  considerations.  First,  it  was  made  under  a  very  solemn 
sense  of  the  important  duty,  devolved  on  those,  who  were  thus  selected. 
Hence  arose  that  prevailing  air  of  dignity,  gravity,  simplicity,  which  is 
so  conspicuous.  Secondly,  the  Translators  came  to  the  task,  looking  to 
the  thoughts,  not  to.  the  style..  Their  object  was  not  that  of  all  other 
translators,  to  imitate  and  rival  the  beauty  of  style.  Their  sole  object 
was  to  render  faithfully,  and  in  a  plain,  appropriate  style  the  thoughts  of 
the  Sacred  Writers.  Hence,  they  became  thoroughly  imbued  with  the 
spirit  of  the  original  t  and  gave  an  incomparably  better  version  of  the 
Hebrew  and  Greek  Testaments,  than  any  or  all  of  them  together  could 
have  done  of  any  classic.  Had  each  of  them  left  us  translations  of  some 
classic,  I  hesitate  not  to  say,  they  would  not  now  have  been  found  in  any 
library,  but  as  mere  curiosities.  Thirdly,  the  number  of  persons  em- 


ployed  contributed  very  much  to  prevent  any  'personal  style  from  pre¬ 
vailing  :  and  gave  to  the  whole  an  air  of  plain,  simple  uniformity. 
Fourthly,  the  aera  was  providential  in  one  important  view.  As  the  trans¬ 
lation  was  made  before  all  the  bitterness  of  sectarian  spirit  distracted  the 
English  Protestant  Church,  it  was  executed  far  less  with  a  view  to  par¬ 
ty  differences,  than  could  have  been  the  case,  at  any  time  afterwards. 
Fifthly,  fortunately  the  only  great  religious  difference,  that  could  have 
affected  it,  was  the  dispute  with  the  Catholic  Church,  and,  as  to  that,  all 
Protestants  were  agreed  in  England,  on  every  important  point.  Sixthly, 
the  English  Language  was  then  at  the  happiest  stage  of  its  progress,  with 
all  the  strength,  simplicity,  and  clearness  of  the  Elder  Literature  ;  whilst, 
at  the  same  time,  it  was  free  from  the  cant  of  the  age  of  Charles  1.  and 
Cromwell,  from  the  vulgarity  and  levity  of  that  of  Charles  2.,  and  from 
the  artificial  character  of  that  of  Anne. 

Such  a  translation  is  an  illustrious  monument  of  the  Age,  the  Na¬ 
tion,  the  Language.  It  is  properly  speaking,  less  a  translation  than  an 
Original ;  having  most  of  the  merit  of  the  former  as  to  style,  and  all  the 
merit  of  the  latter  as  to  thought.  It  is  the  noblest,  best,  most  finished 
classic  of  the  English  Tongue. 

I  trust  that  I  may  be  pardoned  for  intruding  on  the  peculiar  province 
of  the  Divine,  by  suggesting  a  scheme  for  making  the  present  transla¬ 
tion  more  perfect.  It  is  agreed  among  Protestants,  that  our  English 
Bible  admits  of  improvement,  arising  from  a  better  knowledge  of  He¬ 
brew  and  the  other  Oriental  Languages,  of  ancient  Eastern  history, 
geography,  manners  and  customs,  and  from  a  more  extensive  and  accu¬ 
rate  acquaintance  with  all  the  departments  of  Sacred  Literature.  The 
various  able  commentators  of  different  denominations  have  pointed  out, 
from  time  to  time,  the  amendments,  which  they  have  thought  desirable. 
I  regard  the  English  Bible,  as  the  Religious  Constitution  of  Pro¬ 
testant  America.  Why  then  may  not  a  plan  of  this  kind  be  acted  on, 
a  plan  bearing  some  analogy  to  the  scheme  for  the  amendment  of  the 
Constitution  of  the  United  States  ?  Let  any  one  of  the  various  Theologi¬ 
cal  Institutions  of  our  country,  propose  to  every  other,  such  alterations, 
as  may  appear  to  the  Seminary  suggesting  them,  to  be  desirable.  If  any 
one  of  the  proposed  changes  be  disapproved  by  any  one  of  all  the  other 
Divinity  Colleges,  let  it  be  considered  as  rejected.  But,  if  any  one  of  the 
amendments  ottered  be  accepted  by  all  the  other  Institutions,  let  it  then 
be  regarded  as  adopted  by  them.  This  step  being  taking  by  the  pre¬ 
paratory  tribunals,  let  the  amendment  then  be  proposed  to  the  highest 
ecclesiasticai  body  of  each  denomination,  such  as  the  General  Convention 
of  the  Protestant  Episcopal  Church,  the  General  Assembly  of  the  Presby¬ 
terian  Church,  &c.  If  agreed  to  by  all,  let  it  then  be  considered  as  an 
admissible  change,  in  any  edition  of  the  English  Bible,  that  may  be  after¬ 
wards  published  by  any  of  those  denominations,  or  by  the  American  Bible 
Society  If  no  amendments  be  proposed,  but  such  as  are  free  from 
sectarian  difficulties;  and  if  the  whole  matter  be  conducted  in  a  truly 
Christian,  Protestant,  American  spirit;  in  the  spirit  of  Christian  love,  of 
Protestant  freedom,  and  American  fellowship ;  as  servants  of  the  same 
Heavenly  Master,  as  children  of  the  same  glorious  Reformation,  as 
brothers  of  the  same  national  family,  I  can  not  doubt,  that  much  good 
would  flow  from  the  plan  proposed. 

To  look  to  England  for  any  change  in  the  present  version  of  the  Eng¬ 
lish  Bible,  is  out  of  the  question.  The  relative  situation  of  the  Estab¬ 
lished  and  Dissenting  Churches,  is  sufficient  to  satisfy  any  one,  that 


153 


while  it  subsists,  there  can  be  no  agreement,  even  on  such  points  as  a 
reformation  of  the  present  English  Bible,  in  matters  not  sectarian.  We 
must,  therefore,  judge  and  act  for  ourselves  ;  and  as  unquestionably  the 
changes,  that  might  be  adopted  in  this  country,  would  be  sanctioned,  for 
the  most  part,  if  not  altogether,  by  the  best  English  and  Scotch  com¬ 
mentators,  we  may  indulge  the  hope  that  we  might  thus  be  instrumental 
in  preparing  the  way  in  Great  Britain,  for  an  amendment  of  King  James’ 
Bible  among  themselves. 

Note  F.  p.  122. 

The  idea  of  cultivating  style,  as  in  a  manner  independent  of  thought, 
is  a  sad  mistake.  It  is  like  the  cultivation  of  manners,  without  any  regard 
to  duty  and  affection,  their  only  genuine  source.  Style  may  be  called 
the  manners  of  the  mind.  And  like  them  it  will  be  natural  or  artificial, 
according  as  it  arises  from  natural  or  artificial  cultivation.  Every  mind 
has  its  own  appropriate  style,  and  that  style  can  only  be  drawn  forth  and 
finished,  by  the  cultivation  of  thinking  and  reasoning.  It  is  not  surpri¬ 
sing  that  we  see  such  lamentable  deficiences  in  style;  when  the  writers 
have  been  led  to  cultivate  a  foreign,  artificial  style,  instead  of  their  own 
natural  style,  flowing  out  of  the  character  of  their  own  minds.  “  The 
style  of  a  man,”  said  Buffon  to  Herault  de  Sechelles,  “is  the  man  him¬ 
self.”  Does  it  not  then  seem  little  less  than  absurd,  to  select  this  or 
that  writer  for  his  style,  as  a  text  hook,  and  it  is  chiefly  in  Latin  or 
Greek, — without  any  regard  to  the  character  of  the  student’s  mind, 
whether  gifted  with  talents,  or  possessed  only  of  common  sense  ?  Can  the 
study  of  style  make  any  other  than  a  cold,  unnatural  style ;  unless  the 
model  be  congenial  to  the  character  of  the  student’s  mind  ?  But  by  culti¬ 
vating  the  mind  of  the  student,  and  teaching  him  to  keep  constantly  be¬ 
fore  him  thinking  and  reasoning,  as  the  only  fountains  of  style,  he  would 
acquire,  or  rather,  would  develope  his  own  peculiar,  personal  style,  far 
better  than  in  any  other  mode.  How  seldom  does  an  Instructor  pay  any 
attention  to  the  peculiar  character  of  mind  of  this  or  that  pupil,  with  a 
view  to  its  appropriate  cultivation !  This  neglect  is  one  of  the  chief  rea¬ 
sons,  why  so  little  valuable  improvement  is  discovered  in  those,  who  have 
received  liberal  educations.  One  half  of  life,  if  not  more,  is  wasted 
by  our  youth  on  Greek  and  Roman  models,  (and  there  is  scarcely  any 
writer  studied  that  contains  sufficient  valuable  thought  to  compensate 
for  the  time  spent,)  for  the  sake  of  their  style ;  but — the  mind — the  mind 
is  neglected.  It  seems  to  me  no  answer  to  say,  that  the  student  acquires 
a  discipline  of  mind  by  the  study  of  language,  through  the  Grammar 
and  Dictionary.  Except  to  those,  who  pursue  the  study  of  languages 
afterwards ,  and  they  are  as  one  out  of  every  hundred,  who  learn  Latin 
and  Greek,  it  is  to  be  remembered,  that  this  species  of  discipline  is  abso¬ 
lutely  useless  ;  for  they  never  have  occasion  for  it  in  life.  The  discipline 
of  mind,  which  the  vast  majority  want,  is  that  which  arises  from  impor¬ 
tant  and  interesting/acfs,  as  the  basis  of  thinking  and  reasoning.  Things 
and  their  relations  constitute  the  whole  substance  of  life  :  and  yet,  of 
the  whole  body  of  education,  through  the  medium  of  mathematics  and 
languages,  how  very  little  has  any  thing  to  do  with  the  practical,  and 
purely  practical  life,  to  which  the  great  majority  are  destined  !  This 
disregard  of  the  species  of  discipline  of  mind,  which  the  great  majority 
need,  (and  the  remark  is  as  true  of  mathematics  as  of  languages,)  and  the 
disregard  of  the  small  relative  value  of  the  species  of  knowledge  now 


154 


acquired  in  our  present  schemes  of  instruction,  appear  to  me  two  other 
fundamental  reasons,  for  the  little  benefit  so  generally  derived  from  edu¬ 
cation.  The  truth  is,  instead  of  being  accommodated  to  the  difference 
of  minds,  and  the  actual  wants  of  the  majority  of  the  educated  in  real 
life,  the  whole  scheme  of  liberal  education  is  founded  on  this,  that  all 
ought  to  b q  fitted  to  become  scholars  in  the  exact  sciences,  and  in  the 
classics.  Now  it  is  matter  of  fact,  that  not  one  out  of  twenty  is  capa¬ 
ble  of  being  such,  in  the  latter,  and  not  one  out  of  fifty  in  the  former. 
And  it  is  equally  matter  of  fact,  that  the  vast  majority  of  those  who 
study  mathematics  and  languages,  abandon  them  forever  when  they 
leave.  Thus  the  knowledge  acquired  in  a  course  of  ten  or  fifteen  years 
of  study,  in  these  branches,  is  cast  aside  for  life.  And  the  mind  having 
been  exercised  almost  altogether  on  facts  and  relations  in  languages  and 
mathematics,  having  nothing  to  do  with  the  employments  and  interests 
of  the  great  majority,  they  find  themselves,  on  entering  life,  with  minds 
actually  undisciplined  for  the  purposes  of  life.  Is  it  not  then  a  lamen¬ 
table  truth,  that  the  majority  are  thus  sacrificed  to  a  very  small  minority? 
The  same  sacrifice  is  continually  made  in  another  form.  In  a  class  of 
any  size,  whether  ten  or  a  hundred,  there  are  different  orders  of  minds, 
and  different  degrees  of  talent.  And  yet,  this  actual  state  of  things  is 
totally  disregarded  ;  for  our  schemes  proceed  on  the  supposition  that  all 
have  the  same  talents,  and  in  the  same  degree.  Is  not  this  a  strange 
violation  of  duty,  common  sense  and  justice  ?  The  effect  is  seen  in  every 
class.  The  inferior  minds  are  disheartened,  and  neglected.  The  minds 
of  a  middling  quality  are  never  able  to  rival  the  few  superiors,  who  stand 
above  them — and  they  are  either  discouraged  and  indifferently  attended 
to,  or  they  are  tasked  far  beyond  their  capacity.  It  is  my  personal  expe¬ 
rience,  and  that  of  every  one  with  whom  I  have  conversed,  that  in  lan¬ 
guages  and  mathematics  especially,  the  studies  are  adapted  only  to  the 
best  minds  in  each  class.  My  observation  has  invariably  confirmed  this. 

Is  there  no  remedy  for  such  evils?  I  answer,  yes:  the  remedy  is  a 
very  obvious  one.  Follow  JYature.  Respect  the  variety  of  talents, 
and  the  different  degrees  of  them,  in  different  members  of  the  class. 
Let  the^/zrsf  great  object  of  the  teacher  be  to  discover  these  all  impor - 
tant  facts.  Let  him  ascertain  who  has  memory  and  who  has  not?  Who 
has  imagination,  and  who  has  not  ?  Who  is  quick  and  who  is  dull  ? 
Who  has  a  fine  intellect,  and  who  is  deficient  in  the  power  of  think¬ 
ing  ?  Who  is  adapted  to  literature,  who  to  languages,  and  who  to 
mathematics  ?  Let  him  ascertain  the  actual  state  of  each  mind,  (a 
thing  never,  never  thought  of,)  as  to  the  species  of  powers,  which 
it  possesses;  as  to  the  degree  of  those  powers;  as  to  the  extent, 
to  which  they  have  been  cultivated ;  and  the  knowledge  that  has 
been  acquired.  Now,  there  is  no  personal  relation  between  each 
mind  and  the  teacher.  Each  feels,  that  the  Instructor  has  nothing  to  do 
with  him.  His  only  concern  is  with  the  class.  I  admit  that  the  task 
thus  imposed  is  arduous  and  delicate.  But  is  it  not  a  plain  duty?  Do 
not  common  sense  and  common  justice  both  demand  it?  There  can  be  but 
one  answer.  Education  thus  conducted  would  give  a  tenfold  value  even 
to  what  is  now  taught. 

If  the  difference  in  the  kinds  and  degrees  of  talents  be  the  order  of 
nature,  and  who  doubts  it?  then  let  us  conform  our  schemes  to  this  in¬ 
destructible  order  of  nature.  Let  the  scholars  of  the  highest  char¬ 
acter  of  mind  in  each  department,  whether  languages  or  mathematics, 
speaking  or  composition,  literature  or  philosophy,  be  placed  in  one  di¬ 
vision  to  compete  with  one  another.  Let  those  of  the  second  or  or- 


155 


dinary  rank  be  placed  in  a  second,  and  those  of  inferior  capacity  in  the 
third.  Let  those  of  the  third  rise  to  the  second,  and  those  of  the  second 
to  the  first  division,  whenever  they  shall  have  proved  themselves  fit. 
If  necessary,  have  more  divisions.  Thus  the  specific  talents  of  each 
student  would  be  regarded  and  improved  :  and  the  degree  of  talent  in 
each  would  be  carefully  consulted.  Thus  the  specific  studies  and  the 
quantity  of  each  could  be  adapted  to  the  pupil’s  powers  and  state  of 
mind.  All  this,  I  am  sensible,  will  enhance  the  labor  of  every  teacher. 
And  is  not  this  equally  true  of  every  addition  made  to  the  difficulties  and 
extent  of  studies  ?  The  standard  of  education  is  raised,  indeed,  as  to 
the  quantum ;  but  not  in  the  all-important  particular,  the  mode  of  in¬ 
struction.  The  same  disregard  of  the  species  of  discipline,  of  the  relative 
value  of  the  knowledge  to  be  acquired  by  the  great  majority,  of  the 
variety  and  degrees  of  talent,  of  the  actual  state  of  improvement  and 
information,  and  the  same  mechanical  mode  of  instruction,  continue  to 
prevail  from  year  to  year.  I  feel  that  these  are  solemn,  affecting  truths. 
1  feel  that  the  fate  of  the  country  depends  on  them  ;  for  on  the  adher¬ 
ence  to  or  abandonment  of  the  present  plan,  depend  the  happiness,  wel¬ 
fare  and  usefulness  of  every  educated  man. 

Note  G.  p.  122. 

I  am  of  opinion  that  the  great  majority  of  educated  men  would  write 
and  speak  in  a  better  style  and  taste  ;  if  their  instruction  in  youth  were 
founded  on  the  thorough  study  of  the  Scriptures.  I  think  so;  because 
these  excel  in  thought,  the  vital  principle  of  taste,  the  primum  mobile 
of  style  ;  and  in  the  most  simple,  perspicuous,  energetic  modes  of  express¬ 
ing  it.  The  prevailing  style  and  taste  of  the  Scriptures,  are  every  where 
the  same,  artless,  grave,  clear,  vigorous.  This  is  the  only  book,  in  which 
you  cannot  study  style  as  something  separate  from  thought.  You  must 
study  thought,  or  you  cannot  move  a  step.  Thought  is  the  engrossing, 
the  overpowering  object.  Style  holds  but  an  exceedingly  subordinate 
rank.  Now  these  characteristics  of  the  style  of  the  Bible,  are  necessa¬ 
ry  to  all  educated  men:  and  of  supreme  importance  to  the  great  ma¬ 
jority,  who  cannot  rise  to  the  compositions  of  philosophy,  poetry,  elo¬ 
quence.  It  is  in  these  departments  of  writing,  that  mannerism  pre¬ 
vails  :  not  in  those,  to  which  the  great  majority  are  called.  Now,  man¬ 
nerism  can  only  arise  from  imitation  :  and  the  style  of  the  Bible  as  to  its 
formal  peculiarities  never  would  be  imitated.  It  would  be  far  more 
difficult  to  imitate  these,  (which  may  be  called  unnatural,  compared 
with  the  ordinary  forms  of  style  in  conversation  and  business)  than  to 
transfer  to  that  natural,  ordinary  style,  the  excellencies  of  the  Scripture 
style,  the  clear,  the  concise,  the  simple,  the  grave,  and  the  vigorous. 
No  doubt  if  the  master  taught  the  pupil  to  imitate  the  forms  of  Scrip¬ 
ture  phraseology,  he  would  become  a  mannerist.  But  we  do  not  be¬ 
lieve  that  any  master  would  he  so  deficient  in  good  taste  and  in  good 
sense.  We  insist  then  strenuously  on  the  study  of  the  Bible,  even  for 
the  sake  of  style  :  not  upon  the  ordinary  principle  of  imitating  forms 
of  expression;  hut  on  the  master-principle  that  thought  is  the  only  true 
source  of  style  ;  that  every  mind  has  its  own  appropriate  style  ;  that  the 
cultivation  of  its  powers  of  thinking  and  reasoning  is  the  only  wise  and 
efficient  mode  of  developing  that  style  ;  that  thought  in  the  Bible  stands 
in  a  more  intimate  and  varied  relation  to  the  mind  of  each  man,  then  the 
same  quality  in  any  other  book ;  and  that  consequently  in  the  study  of 


156 


this  volume  only,  can  thought,  as  the  genuine  parent  of  style,  have  its 
full,  natural,  and  rightful  influence. 

Note  II.  p.  132. 

How  little  effect  Lowtli  produced,  may  be  estimated  in  some  measure 
from  the  fact,  that  though  he  was  the  author  of  a  new  aera  in  Sacred  Lit¬ 
erature  ;  England,  so  honored  and  adorned  by  him,  abandoned  the  subject 
to  Germany.  Lowth  has  had  no  successor,  to  the  disgrace  of  the  di¬ 
vines  of  England,  especially  of  the  established  church,  with  the  vast 
advantages  of  their  two  Universities.  They  have  even  left  it  to  Mi- 
chaelis  and  Rosenmueller  to  edit,  as  a  classic,  the  Prelections  of  Lowth. 

I  trust  that  no  Lowth  of  our  country  will  ever  be  guilty  of  what  would 
be  not  only  affectation,  but  worse  than  useless  here,  the  composition  of 
his  Lectures  in  Latin.  For  myself,  I  have  no  desire  that  the  mockery 
of  examinations  in  Latin,  and  of  Theses  in  Latin,  (notoriously  transla¬ 
ted  by  the  tribe  of  Grinders ,)  should  ever  form  any  part  of  the  Drama¬ 
tis  person®  of  education  with  us. 

Note  I.  p.  135. 

1  am  not  the  enemy  of  the  classics.  I  believe  them  indeed  to  have 
been  surpassed,  repeatedly  and  triumphantly,  by  the  great  moderns,  in 
all  the  departments  of  thought  and  valuable  knowledge .  And  when 
these  have  thoroughly  cultivated  their  own  languages,  they  have  fre¬ 
quently  rivaled  the  ancients  in  the  department  of  taste,  and  in  my  opin¬ 
ion  have  at  times  excelled  them.  Yet  I  would  not  object  to  the  study 
of  Greek  and  Latin,  as  a  part  of  liberal  education,  at  a  proper  age,  in  a 
proper  place,  and  by  those,  whose  previous  education  and  state  of  char¬ 
acter  would  enable  them  to  derive  profit,  without  injury.  1  admit  that 
a  knowledge  of  Latin  and  Greek  are  indispensable  to  the  accomplished 
scholar  ;  but  they  are  totally  useless  to  the  great  majority ,  who  study 
them  now.  Hence,  considering  it  uncertain,  who  are  to  be  scholars, 
I  would  construct  the  scheme  of  education  on  the  principle,  that  every 
one,  whatever  his  lot  in  life  was  to  be,  should  derive  substantial  advan¬ 
tage  from  whatever  he  might  learn,  in  each  successive  stage  of  his 
progress.  To  illustrate  my  views,  I  would  arrange  Seminaries  in  four 
ranks — Schools,  Academies,  Colleges,  Universities.  The  distinctive 
feature  of  the  first  should  be  a  plain,  substantial,  useful,  English  educa¬ 
tion,  comprising  spelling,  reading,  writing,  common  arithmetic,  book¬ 
keeping,  geography,  history,  and  biography,  sacred  and  profane,  espe¬ 
cially  American  history  and  biography,  natural  history,  chiefly  with  a 
view  to  facts,  composition,  speaking,  thinking  and  reasoning  of  a  plain 
and  business-like  character.  The  school  would  occupy  the  boy,  from 
six  to  thirteen  years  of  age.  The  distinctive  features  of  the  second  rank 
would  be  one  or  more  modern  languages,  French,  German  or  Spanish, 
as  circumstances  might  direct,  taught  as  spoken  and  written  tongues, 
for  the  purposes  of  business  ;  the  principal  and  most  interesting  scien¬ 
ces  taught  chiefly  with  a  view  to  facts,  chronology,  English  grammar, 
the  history  of  the  arts  and  sciences  chiefly  as  facts,  and  the  practical 
elements  of  rhetoric,  of  moral  and  political  philosophy.  The  academy 
would  employ  the  youth  from  thirteen  to  seventeen.  The  distinctive 
features  of  the  third  rank  would  be  mathematics,  except  such  branches 
as  conics,  spherics,  fluxions,  &c.  natural  philosophy,  natural  history. 


157 


moral  and  political  philosophy,  rhetoric,  grammar,  history  and  chronology, 
all  taught  as  sciences:  Greek,  Latin,  and  Hebrew,  the  law  of  nations, 
the  history  of  literature  and  society,  constitutional  law,  mental  philos¬ 
ophy,  and  antiquities.  The  college  would  occupy  the  young  man  four 
years,  from  seventeen  to  twenty-one.  The  last  rank  would  embrace 
all  the  preceding  studies.  Its  distinctive  features  would  probably  be 
found  in  the  following  particulars.  1.  All  the  studies  ought  to  be  vol¬ 
untary.  2.  The  students  should  be  instructed  altogether  by  Professors. 
3.  The  great  object  would  be  two  fold — to  prepare  the  professional  man 
for  life,  or  to  finish  the  accomplished  scholar,  in  any  or  all  the  depart¬ 
ments  already  pursued  in  the  college.  The  University  education  would 
employ  the  man  from  twenty-one  to  twenty- five. 

Each  rank  would  presuppose  an  acquaintance  with  the  studies  of  the 
previous:  and  whatever  from  its  nature  and  usefulness,  and  its  suscep¬ 
tibility  of  higher  cultivation,  required  it,  such  as  thinking,  reasoning, 
composition,  speaking,  (not  mere  declamation,)  would  be  pursued  through 
each  of  the  four  ranks  of  Seminaries. 

I  would  distinguish  the  four  ranks  thus,  with  a  view  to  the  character 
of  instruction,  and  its  object.  The  school  would  give  a  common  educa¬ 
tion  for  the  working  classes. — The  Academy  would  furnish  a  respecta¬ 
ble  education  to  the  man  of  business.  The  College  would  afford  a  liber¬ 
al  education  to  the  gentleman.  The  University  would  yield  a  profes¬ 
sional  education,  for  the  Clergyman,  the  Physician  or  the  Lawyer,  or 
an  accomplished  education  for  the  Scholar.  I  would  arrange  the  third 
class  on  the  principle  of  leaving  the  selection  of  studies,  and  the  ex¬ 
tent  to  which  he  should  pursue  them,  to  the  Student,  or  rather  to  his 
parents  or  guardian:  and  if  he  should  not  designate,  then  to  the  faculty, 
or  such  one  or  more  as  they  might  name,  to  ascertain  by  careful  exam¬ 
ination,  the  state  of  improvement,  kind  and  degree  of  talent,  and  ob¬ 
jects  of  the  student. 

Education  is  four  fold — Moral,  which  teaches  duty,  in  order  to  make 
us  good :  Mental,  which  instructs  us  in  valuable  knowledge  and  its 
right  use:  Social,  which  regulates  the  affections  and  manners:  Phys¬ 
ical,  which  consults  health.  When  we  look  at  this  scheme,  so  natural, 
simple,  and  obvious,  how  are  we  shocked  at  the  deformities  and  imper¬ 
fections  in  the  plans  of  education,  that  prevail  throughout  our  land. 
The  first  and  the  third,  the  most  important  of  any  of  the  four,  and  in¬ 
dispensable  to  every  human  being,  form  no  part  of  our  systems.  The 
second  is  crowded  with  studies,  useless  to  most  who  pursue  them,  and  is 
destitute  of  many  branches,  which  are  valuable  to  all — thus  forever  sac¬ 
rificing  the  great  majority  to  a  small  minority.  The  last  till  latter¬ 
ly,  was  scarcely  thought  of:  and  even  now  is  but  little  attended  to. 

There  are  three  most  important  objects  in  education,  which  are  not 
only  disregarded,  through  all  our  existing  schemes;  but  these  actual¬ 
ly  operate  so  as  to  defeat  those.  The  first  is,  to  teach  the  habit  of 
thinking  and  reasoning — as  inseparable  from  all  knowledge  acquired. 
The  second,  to  fill  the  mind  with  an  abundant  supply  of  valuable  and 
interesting  knowledge , — the  materials  for  reflection,  writing  and  con¬ 
versation,  through  life.  The  third,  to  create  a  love  for  knowledge, 
and  a  taste  for  reading.  If  I  err  in  my  judgment,  that  our  schemes 
of  education,  as  actually  administered,  disregard,  and  even  thwart  these 
objects,  I  can  only  say  that  my  personal  experience  and  observation,  and 
the  testimony  of  very  many  intelligent  men,  have  constrained  me  to 
adopt  this  opinion.  Let  any  one  look  at  the  great  majority  of  those,  who 


come  out  of  our  schools,  academies,  and  colleges,  and  observe  how  little 
idea  they  have  of  thinking  and  reasoning,  notwithstanding  the  boasted 
discipline  of  languages  and  mathematics ;  how  little  of  valuable,  inter¬ 
esting  knowledge  they  possess ;  and  how  little  love  of  knowledge,  and 
taste  for  reading  has  resulted  from  their  whole  education. 

A  complete  scheme  of  general  education,  embraces  the  seven  things 
that  have  been  thus  noticed,  viz.  four,  as  the  constituent  parts  of  edu¬ 
cation,  duty,  mental  improvement,  the  culture  of  the  affections,  with 
the  formation  of  the  manners,  and  health ;  and  the  three  last,  as  most 
important  results  of  education;  viz.  habitual  reflection,  a  stock  of  valu¬ 
able  and  interesting  knowledge,  the  love  of  knowledge,  with  a  taste 
for  reading.  Duty  is  the  only  true  basis  of  all  education — Virtue,  Use¬ 
fulness,  and  Happiness,  its  great  ends. — Yet  the  former  is  utterly  re¬ 
jected  from  all  our  schemes:  and  the  two  latter  are  sacrificed  to  an¬ 
cient  prejudices,  old  habits  of  study,  and  antiquated  schemes  of  in¬ 
struction,  without  testing  their  real  value,  by  the  only  safe  guide — ex¬ 
perience,  founded  on  the  observation  of  their  consequences,  as  exhibited 
through  manhood  in  actual  life. 

1  need  hardly  say,  after  the  sentiments  contained  in  this  Oration,  and 
in  the  Richland  Address,  that  I  regard  the  Bible  and  Sacred  Literature, 
as  inseparable  and  all-important  parts  of  any  scheme  of  education.  Nor 
need  I  say  that  I  regard  thinking  and  reasoning  as  perfectly  inseparable 
from  all  sound  instruction,  in  each  of  the  four  ranks  of  seminaries.  The 
great  business  of  faithful,  competent  instructors,  is  to  let  nothing  pass 
through  the  mind  of  the  boy,  the  youth,  the  young  man,  the  man,  without 
reflecting  upon  it — without  drawing  out  the  pupil’s  mind,  by  questions 
or  preparatory  remarks,  to  think  and  reason  on  the  facts  he  is  treasuring 
up.  The  neglect  of  the  young  mind  in  this  particular,  through  its 
whole  progress,  is  indeed  melancholy  and  astonishing. 

I  have  thus  expressed  my  opinions  on  education.  I  have  said  I  am 
not  the  enemy  of  the  classics  ;  and  I  have  expressed  my  views  thus  at 
large,  in  order  to  show  what  my  estimate  of  the  classics  is.  I  regard 
them  as  valuable  only  in  a  literary  point  of  view.  They  belong  in  my 
judgment  not  at  all  to  the  departments  of  duty ,  wisdom,  usefulness  ;  but 
exclusively  to  the  department  of  Literature.  Those  are  the  armor  and 
weapons  for  the  whole  warfare  of  Life,  this — what  is  it  but  the  plume 
of  the  casque,  the  silken  belt,  the  embossments  of  the  shield,  and  the 
dazzling  polish  of  the  sword  !  I  have  no  objection,  no  not  the  least,  to 
a  corps  of  classical  Argyraspides.  But  I  must  object  to  training  up  the 
mass  of  our  youth,  as  though  each  was  to  bear  a  silver  shield ;  when 
we  know  that  the  vast  majority  must  and  will  be  content  with  vile  brass 
and  homely  iron. 

I  may  not  deserve  the  character  bestowed  by  Churchill,  in  his  Ros- 
ciad,  on  Lloyd, 

“  He  talked  of  Ancients,  as  the  man  became, 

Who  prized  our  own,  but  envied  not  their  fame  ; 

With  noble  reverence  spoke  of  Greece  and  Rome, 

And  scorned  to  tear  the  laurel  from  their  tomb.” 

Yet  even  Lloyd  is  represented  by  the  Poet  as  saying 

“  And  Shakspeare’s  muse  aspires 
Beyond  the  reach  of  Greece  :  with  native  fires 
Mounting  aloft,  he  wings  his  daring  flight, 

While  Sophocles  belowr  stands  trembling  at  his  flight.” 


159 


Note  J.  p.  !39„ 

Natural  History  is  very  little  estimated,  as  it  ought  to  be.  Three 
«onside rations  recommend  it,  as  a  most  important  branch  of  study  for 
boys  and  youths,  in  the  school  and  academy. 

1.  I  regard  Natural  History,  when  judiciously  and  faithfully  taught, 
as  one  of  the  best  preservatives  against  irreligion.  Young  people  enter 
into  life,  in  ninety-nine  cases  out  of  one  hundred,  as  ignorant  of  Natural 
History  as  a  boy  of  his  father’s  library,  which  he  has  only  seen  through 
the  glass  doors  of  the  bookcase.  The  natural  world,  instead  of  a  living, 
is  actually  a  dead  world  to  the  mass  of  educated  persons.  They  know 
little  or  nothing  of  its  facts,  and  absolutely  nothing  of  its  science.  It  is 
not  surprising,  therefore,  that  most  educated  persons  look  upon  the  works 
of  God,  in  the  visible  world,  'with  as  little  emotion  or  thought,  as  upon 
the  works  of  man.  They  have  no  settled  opinion,  no  habitual  feeling 
that  a  tree,  as  a  specimen  of  mechanism  and  workmanship,  is  more  admi¬ 
rable  than  the  group  of  Laocoon,  the  Parthenon,  the  Transfiguration  of 
Raphael,  or  the  Church  of  St.  Peter.  But,  if  young  people  were 
thoroughly  acquainted  with  the  important  and  interesting  facts  of  Natural 
History,  and  faithfully  instructed  in  its  curiosities  and  wonders,  with  an 
express  view  to  illustrate  the  power,  wisdom  and  benevolence  of  God,  can 
we  doubt  that  they  would  grow  up,  with  such  deep  and  fixed  opinions  on 
those  important  points,  as  to  leave  no  avenue  for  doubts,  either  in  early 
manhood,  or  in  later  years?  Is  it  possible  that  youth  can  appreciate 
rightly  these  attributes  of  their  Maker,  Ruler  and  Judge,  when  they 
are  so  lamentably  ignorant  of  his  works  ? 

2.  The  second  advantage  to  which  I  refer,  is  that  this  knowledge, 
more  than  any  other,  except  Religion,  (and  what  is  Natural  History  but 
the  handmaid  of  Religion  ?)  becomes  a  perpetual  companion,  by  land  or 
by  sea,  in  the  town  or  in  the  country. 

3.  A  third  consideration  is  that  the  curious  and  interesting  facts  of 
Natural  History  are  an  inexhaustible  and  varied  fund,  for  social  inter¬ 
course  ;  so  that  many  an  hour  now  passed  in  frivolous  or  useless,  if  not 
in  pernicious  conversation,  would  be  both  agreeably  and  instructively 
spent. 

It  appears  to  me,  that  an  acquaintance  with  the  Natural  History  of 
man,  is  more  important  to  educated  persons,  and  more  worthy  of  a  high 
rank  in  the  scheme  of  a  liberal  education,  than  all  the  mathematics,  that 
are  taught  in  colleges.  Tvd>9c  osavtov  is  eminently  true  of  our  frame  : 
and  yet  the  grossest  ignorance  prevails  on  this  subject.  I  conceive 
Anatomy  to  be  a  far  more  valuable,  interesting  and  noble  study  for  a 
young  man,  than  Spherics,  Conics,  &c.  and  if  the  choice  lay  between 
Mathematics,  and  the  Natural  History  of  the  human  species,  1  should 
prefer  the  latter,  as  a  branch  of  College  education.  Though  I  was  ar¬ 
dently  attached  to  Mathematics,  in  my  early  life,  just  as  1  was  to  the 
Classics,  yet  my  experience  and  observation  have  gradually,  and  I  may 
add,  unexpectedly  and  reluctantly  convinced  me  of  two  things — 1.  That 

xVoths  of  the  Mathematics,  taught  in  our  Colleges,  are  absolutely  use¬ 
less,  either  as  science  or  fact,  to  the  great  body  of  those  who  study 
them — 2.  That  in  point  of  discipline  of  mind,  they  are  of  little  value, 
as  a  part  of  general  education ;  because  the  materials,  the  principles , 
and  the  species  and  reasoning  are  not  only  peculiar  to  the  mathematical 


160 


department ;  but  are  totally  inapplicable  to  the  subjects,  the  truths  and 
the  logic  of  any  province  of  the  moral  department,  which  is  the  field  of 
action  and  usefulness  to  y9^ ths  of  all  educated  men.  D’Aguesseau  re¬ 
sorted  to  Mathematics,  as  a  recreation  ;  but  I  do  not  believe,  that  any 
man  ever  reasoned  better,  out  of  Mathematics,  for  being  a  Mathema¬ 
tician.  I  well  remember  Dr.  Dwight’s  saying,  that  he  knew  a  distin¬ 
guished  Mathematician,  who  wTas,  on  ordinary  subjects  no  match  for  a 
common  man,  as  to  reasoning:  and  Warburton  said,  that  in  his  day,  the 
best  Mathematician  in  England,  was  the  worst  reasoner.  I  did  once 
think  that  Mathematics,  which  I  had  cultivated  assiduously,  had  taught 
me  to  reason.  Twenty  years  of  reconsideration  have  left  no  doubt  on 
my  mind  to  the  contrary.  I  have  accordingly  long  held  the  opinion,  so 
admirably  expressed  by  Mr.  Brougham,  in  his  Article  on  the  London 
University,  in  the  Edinburgh  Review.  But  I  cannot  regard  Mathe¬ 
matics,  to  the  extent  to  which  they  are  taught  in  our  Colleges,  as  a 
necessary  ingredient  in  a  liberal  education ;  nor  do  I  believe  that  “  a 
man,  who  understands  the  nature  of  mathematical  reasoning,  is  likely 
to  reason  better  than  another  on  points  not  mathematical,”  except  that 
he  then  has  a  beacon  to  warn  him  by  the  very  contrast,  against  adopt¬ 
ing  the  forms,  or  expecting  the  rigorous  analysis  of  the  Mathematician, 
in  the  investigation  of  moral  subjects. 

“  What  peculiar  title  then  has  the  mere  speculative  knowledge  of 
mathematical  truth,  to  such  costly  remuneration  ?  The  answer  is  well 
known.  It  makes  men  good  reasoners;  it  habituates  them  to  strict 
accuracy  in  drawing  inferences.  In  this  statement  there  is  unquestion¬ 
ably  some  truth.  A  man  who  understands  the  nature  of  mathematical 
reasoning,  the  closest  of  all  kinds  of  reasoning,  is  likely  to  reason  better 
than  another,  on  points  not  mathematical,  as  a  man  who  can  dance,  gen¬ 
erally  walks  better  than  a  man  who  cannot.  (Qy.)  But  no  people  walk 
so  ill  as  dancing  masters,  and  no  people  reason  so  ill  as  mere  mathema¬ 
ticians.  They  are  accustomed  to  look  only  for  one  species  of  evidence  ; 
a  species  of  evidence  which  the  transactions  of  life  do  not  admit.  When 
they  come  from  certainties  to  probabilities,  from  a  syllogism  to  a  witness, 
their  superiority  is  at  an  end.  They  resemble  a  man,  who,  having  never 
seen  any  object,  which  was  not  either  black  or  white,  should  be  required 
to  discriminate  between  two  near  shades  of  grey.  Hence,  on  questions 
of  religion,  policy,  or  common  life,  we  perpetually  see  these  boasted  dem¬ 
onstrators,  either  extravagantly  credulous,  or  extravagantly  sceptical. 
That  the  science  is  a  necessary  ingredient  in  a  liberal  education,  we 
admit.  But  it  is  only  an  ingredient,  and  an  ingredient  which  is  pecu¬ 
liarly  dangerous,  unless  diluted  by  a  large  admixture  of  others.” — Ed. 
Rev.  JYo.  LXXXVI,  p.  328. 

Note  K.  p.  140. 

The  prevailing  character  of  Latin  Literature,  is  imitation:  and  here 
is  the  chief  cause  of  its  great  inferiority  to  the  Greek.  Yet,  with  this 
monument  of  the  pernicious  effects  of  imitation,  the  admirers  of  the 
Classics  still  insist  on  following  the  example  of  Rome.  They  would 
have  all  modern  nations  as  dependent  on  Greek  and  Latin  Literature,  as 
Virgil  was  on  Homer.  Modern  Literature,  according  to  them,  ought  to 
be  in  perpetual  wardship  to  the  Guardian  Classics  :  just  as  iEneas  in 
Virgil,  is  forever  in  leading  strings  to  the  machinery  of  gods  and  god- 
esses,  of  dreams  and  portents.  Hence  it  has  come  to  pass  that  the  ipse 


101 


dixit  of  the  Classics  has  the  combined  influence  of  tyranny  and  super¬ 
stition:  and  the  great  majority  of  those  who  have  studied  them,  are 
actually  overawed  by  their  authority,  and  unwilling  to  question  either 
their  excellence  or  their  value.  I  desire  no  better  beacon,  to  warn  me 
against  the  evil  of  studying,  in  order  to  imitate  the  classics,  than  the 
character  of  Latin  Literature,  and  of  all  that  mass  among  the  moderns, 
which  well  deserves  the  praise  bestowed  by  the  great  Conde  on  the 
Abbe  d’Aubignac,  after  reading  his  Tragedy,  Zenobia,  composed  so  faith¬ 
fully  according  to  the  rules  of  Aristotle: — “Jesais  bon  gre  a  l’Abbe 
d’Aubignac,  d’avoir  si  bien  suivi  les  regies  d’Aristote,  maisjene  par- 
donne  point  aux  regies  d’Aristote,  d’avoir  fait  faire  k  l’Abbe  d’Aubignac 
une  si  mechante  tragedie.” 

Note  L.  p.  1 4 1 . 

My  instructor  often  insisted  on  this,  that  every  boy  ought  to  'commit 
the  fourth  Book  of  the  JEneid  to  memory.  Fortunately,  I  never  took 
his  advice.  I  would  certainly  rather  know  by  heart,  Campbell’s  lovely 
and  spotless  poem,  Gertrude  of  Wyoming,  than  the  fourth  Book  of  the 
JEneid  ;  just  as  I  would  rather  treasure  up  in  my  memory,  Paradise 
Lost,  than  the  Epic  triumvirate  of  Antiquity,  the  Iliad  and  the  Odyssey 
of  Homer,  and  the  Odyssey- Iliad  of  Virgil.  The  fourth  Book  of  the 
./Eneid,  so  far  as  it  attempts  to  paint  the  passion  of  forbidden  love  in  a 
female,  is  a  failure;  more  especially  if  we  have  a  due  regard  to  the 
rank  and  character  of  Dido.  The  tale  of  Rimini,  by  Leigh  Hunt,  as  a 
picture  of  the  developement  and  catastrophe  of  forbidden  love,  is  alto¬ 
gether  superior  to  this  Tenth  Legion  of  Virgil’s  Epic,  in  nature  and 
power,  in  delicacy  and  pathos.  The  Shipwreck  of  the  Ariel,  in  Coop¬ 
er’s  Pilot,  far  excels  the  storm  in  the  first  Book  of  the  vEneid  :  and  the 
Episode  of  Nisus  and  Euryalus  bears  no  comparison,  for  truth  and  ten¬ 
derness,  with  that  of  Angelica  and  Medoro,  or  the  death  of  Zerbino,  in 
the  Orlando  Furioso.  For  myself,  (saving  his  indecencies  and  impro¬ 
prieties,)  I  would  rather  be  the  author  of  that  wild  and  romantic  Cru¬ 
sade,  by  the  Cceur  de  Lion  of  Italian  bards,  to  the  Holy  Land  of  Heroic 
Poetry,  than  to  have  written  the  AEneid,  after  the  Composite  Order  of 
Epic  Architecture.  With  the  exception  I  have  just  mentioned,  I  would 
rather  be  such  a  poet  as  “  11  Divino  Ariosto,”  the  Knight  Errant  of  Epic 
poetry,  than  to  be  a  worker  in  Mosaic  like  Virgil.  I  hardly  know 
whether  most  to  admire  the  preposterous  judgment  of  Vida,  in  recom¬ 
mending  to  the  princes  of  France  such  a  model  as  aEneas,  mean,  treach¬ 
erous,  and  hard-hearted,  or  his  extravagant  adulation  of  Virgil,  in  the 
following  lines  of  his  Art  of  Poetry. 

“  Te  sine  nil  nobis pulchrum.  Omnes  ora  Latini 
In  te  oculosque  ferunt  versi.  Tua  maxima  virtus 
Omnibus  auxilio  est.  Tua  libant  carmina  passim 
Assidui :  primis  et  te  venerantur  ab  annis.” 

Lib.  3,  v.  571. 

I  can  never  hold  such  language  of  any  Classic,  much  less  of  such  a 
copyist  as  Virgil  has  been  shown  to  be,  in  the  work  (I  think)  of  Fulviu* 
Ursinus. 


14* 


162 


Note  M.  p.  141, 

This  is  my  deliberate  opinion.  I  would  prefer  that  every  educated' 
man  in  our  country  should  be  familiar  with  sacred,  rather  than  with  clas¬ 
sical  Literature;  and  that  our  colleges  should  produce  such  sacred  schol¬ 
ars  as  Lowth  and  Herder,  than  fifty  such  classical  editors,  as  Kuster, 
Heyne,  Gronovius,  Wyttenbach.  I  would  rather  an  American  should 
have  written  Villers  on  the  Reformation,  Ferguson  on  Civil  Society, 
or  Alison  on  Taste,  than  to  have  published  a  better  edition  of  any 
dozen  classics,  than  even  Germany  can  boast.  Considering  the  clas¬ 
sics,  as  of  very  little  substantial  value  to  a  people,  possessing  such  a 
body  of  Literature  as  the  English  language  contains,  and  believing, 
that  as  much  has  been  done  by  editors  of  the  classics,  as  the  subject 
admits,  and  far  more  than  they  ever  deserved,  I  have  no  desire  to  see 
my  country  enter  on  the  race  of  rivalry  in  classic  editorship.  The 
scholars  of  Europe  have  done  quite  enough  for  us  and  themselves 
too :  and  it  is  certainly  wiser  to  use  their  labors,  so  far  as  we  need 
them,  than  to  incur  the  prodigious  waste  of  time  and  talent  that  must 
be  spent  in  forming  a  corps  of  classic  editors.  Besides,  the  experi¬ 
ence  of  Europe  shows  us  that  a  man  need  not  be  an  editor  of  classics, 
in  order  to  make  the  most  profound  or  elegant  use  of  them.  1  believe 
it  would  be  a  matter  of  no  very  material  consequence,  if  new  editions 
of  the  classics  should  never  again  be  published.  I  have  no  doubt,  that 
the  cultivation  neither  of  sacred  nor  of  classical  Literature,  requires 
them.  But  it  may  be  asked — can  that  flourish,  without  this?  In  its 
highest  state  of  excellence  it  cannot;  but  for  the  purposes  of  the  great 
mass  of  educated  men,  they  may  be  sufficiently  instructed  in  the  for¬ 
mer,  without  any  knowledge  of  Latin  and  Greek.  The  professor,  and 
the  accomplished  scholar,  and  the  distinguished  divine  ought  to  excel 
in  both.  But  these  are  as  one  to  hundreds.  I  would  therefore  prefer 
that  my  country  should  abound  in  learned  and  elegant  editors  of  the  sa¬ 
cred,  rather  than  of  the  profane  classics:  and  that  our  educated  men 
should  be  familiar  with  sacred,  rather  than  with  classical  Literature 


i 


APPENDIX. 


A 


LETTER 


THOMAS  S.  GRIMKE, 

ON  THE 

STUDY  OF  THE  BIBLE 


TO  THE 


COMMITTEE  APPOINTED 


»Y  THE 


LITERARY  CONVENTION, 


HELD  AT 


NEW  YORK,  OCTOBER  20,  1830. 


LETTER,  &c. 


Charleston,  4th  December,  1830. 

MY  DEAR  SIR, 

A  variety  of  circumstances,  the  enumeration  of  which 
would  be  neither  useful  nor  agreeable,  have  prevented  an 
earlier  attention  to  your  letter  dated  the  23d  of  October,  but 
post  marked  the  9th  ultimo.  Your  favor  requests  my  views 
on  a  topic  proposed  in  the  late  convention  at  New  York,  and 
referred  to  yourself,  the  Rev.  Tho.  H.  Gallaudet  and  Pro¬ 
fessor  Robinson.  The  subject  for  examination  is  stated  in 
the  following  words  :  “The  propriety  of  studying  the  Bible 
as  a  Classic,  in  the  Institutions  of  a  Christian  Country.”  I 
shall  endeavor  to  meet  your  wishes,  as  far  as  I  am  able,  and 
proceed  accordingly  to  offer  my  sentiments,  under  the  fol¬ 
lowing  heads : 

1.  The  fact  of  the  exclusion  of  the  Bible  as  an  indispensa¬ 
ble  text  book  of  all  education — and  the  reasons. 

2.  The  obligation  to  incorporate  the  Bible  as  a  text  book 
of  duty  and  usefulness  with  the  whole  course  of  education, 
in  every  School,  Academy  and  College. 

3.  The  advantages  of  this  plan. 

4.  The  objections  considered  and  answered. 

5.  The  obligation  of  making  Sacred  Literature  a  regular 
branch  of  Study,  in  all  our  Seminaries  for  the  Instruction 
of  youth. 

(>.  The  advantages  of  such  a  plan. 

7.  The  objections  considered  and  answered. 

8.  The  best  means  of  effecting  these  two  objects. 

Fii  st.  How  astonishing  is  the  fact,  that  m  the  19th  cen¬ 
tury,  and  in  a  Christian  Country,  that  Country,  the  noblest 
fruit  of  the  Reformation,  the  peculiar  offspring  of  the  Bi¬ 
ble,  and  emphatically  the  land  of  useful,  plain,  popular  insti¬ 
tutions,  this  subject  should  be  gravely  debated,  tlie  proprie¬ 
ty  of  studying  the  Bible ,  as  a  classic ,  in  the  Institutions  of 
a  Christian  Country.  Not  less  astonishing  is  the  fact,  that 
this  question  should  be  discussed,  at  such  an  aera  and  in  such 
a  land,  not  by  the  Atheist  and  the  Deist,  not  by  the  ignorant 
and  unpolished,  but  by  the  Christian,  and  the  Minister,  and 


166 


the  Scholar.  The  very  statement  of  the  question  is  enough 
to  kindle  a  blush  on  the  Christian’s  cheek ;  to  fill  him  with 
amazement  that  a  doubt  should  exist,  and  to  startle  him  with 
the  solemn  reflection,  “it  is  impossible  that  Christians  could 
have  done  their  duty,  or  such  a  question  never  could  have 
arisen.”  If  Modern  Greece  were  Pagan,  like  their  memo¬ 
rable  Ancestry,  and  the  question  were  debated,  “  shall  the 
Pantheon  be  a  School  Book  ?” — the  reasoning  against  it 
would  be,  that  the  study  of  such  a  work  could  have  no 
other  effect,  than  to  destroy  all  faith  in  the  National  Religion. 
If  the  Infidels  of  France  had  made  the  same  inquiry  as  to 
the  Bible,  the  great  argument  against  it  would  have  been, 
that  if  faithfully  taught  from  childhood  to  manhood,  it  would 
render  the  Christian  Religion  invulnerable,  imperishable.  If 
modern  Italy  were  a  heathen  land,  and  her  pagan  Scholars 
were  considering  the  question  “  Shall  the  Bible  be  taught  as 
a  Classic  in  all  our  Schools  ?”  they  would  reject  it  unani¬ 
mously  ;  because  they  would  know,  that  the  more  thor¬ 
oughly  it  was  studied,  and  the  more  familiarly  it  was  known, 
the  more  would  its  vast  superiority  impair  the  claims  of  their 
mythology,  and  the  admiration  for  their  own  Literature. 
The  Infidel  and  the  Heathen  would  act  consistently;  but 
where  is  the  consistency  of  the  Christian,  when  he  glories 
in  such  acknowledgments  of  the  excellence  and  beauty  of 
the  Scriptures,  triumphantly  extorted  from  its  adversaries ; 
and  yet  proceeds  to  banish  that  very  book,  which  they,  if 
they  were  Christians ,  would  rejoice  to  adopt.  The  Deist 
and  the  Infidel  can  look  on  the  conduct  of  the  Christian,  on¬ 
ly  with  exultation  and  astonishment.  Does  the  Christian 
desire  to  feel  how  rational  are  that  exultation  and  astonish¬ 
ment  ?  Let  him  remember  that  the  Pagan  and  the  Infidel 
may  conscientiously  pray  to  the  objects  of  their  adoration 
that  the  Scriptures  may  never  be  admitted,  as  a  text  Book 
of  duty  and  usefulness,  even  into  our  Seminaries,  much  less 
into  theirs.  But  will  the  Christian  venture  to  offer  up  such 
a  prayer,  to  the  God  of  those  Scriptures,  in  the  prevailing 
name  of  his  dear  Son?  Let  those,  who  have  adopted  a  pre¬ 
composed  Service,  prepare  the  form,  and  embody  it  in  their 
liturgy  ;  and  they  shall  be  horror-struck  at  the  insulting  blas¬ 
phemy  of  such  a  petition.  Let  the  worshiper  in  extempore 
prayer,  hear  from  the  lips  of  his  Pastor  a  supplication,  that 
God  would  bless  the  endeavors  of  his  servants,  to  perpetu¬ 
ate  such  a  banishment  of  the  Scriptures : — and  he  would 


167 


hardly  know,  whether  to  wonder  most  at  the  impiety  or  the 
folly  of  such  an  appeal.  I  say  then  boldly,  fervently,  that 
the  Christian  dare  not  pray  for  the  perpetuity  of  the  present 
scheme  of  exclusion;  that  he  must  acknowledge  the  exist¬ 
ence  of  such  a  state  of  things,  to  be  a  monster  in  the  Chris¬ 
tian  system  :  that  he  must  mourn  over  it  as  irrefragable 
proof,  that  Christians  have  hearkened  unto  men,  more  than 
unto  God:  that  he  must  know  it  is  impossible  for  such  a 
plan  to  endure  always  :  that  he  must  believe  the  important 
change  is  to  be  accomplished  by  human  means:  and  that  he 
can  assign  no  adequate  reason  for  the  postponement  of  the 
great  reformation,  to  a  future  day.  I  say  emphatically,  this 
is  the  accepted  time  ;  and  it  becomes  Christians  every  where 
to  arise,  in  the  might  of  faith,  in  the  ardor  of  hope,  in  the 
fulness  of  love,  and  do  the  work  set  before  them.  They  at 
least  may  rest  assured,  that  if  this  work  be  of  man,  it  will 
come  to  naught  even  in  their  hands  ;  but  if  it  be  of  God,  he 
who  can  of  the  stones  raise  up  children  unto  Abraham,  will 
employ  the  lukewarm  and  even  the  Infidel,  to  accomplish 
his  ends,  if  his  own  children  'are  unfaithful. 

Let  us  consider  briefly  the  causes  of  this  exclusion.  They 
are  found  before  the  Reformation,  in  the  following  facts. 
1.  The  ignorance  among  the  Clergy  themselves  of  Hebrew 
and  Oriental  antiquities,  and  indeed  of  the  whole  body  of 
Religious  Science  and  Literature.  2.  The  predominance 
of  the  absurd  and  metaphysical  theology  of  the  Schools  over 
the  grand  and  simple  doctrines  of  the  Bible,  and  the  preva¬ 
lence  of  superstition  and  bigotry,  instead  of  the  pure  and 
practical  morals,  the  brotherly  love  and  liberty  of  conscience, 
taught  in  the  New  Testament.  3.  The  gross  ignorance  of 
the  Laity,  and  the  utter  neglect  of  any  schemes  for  their 
general,  permanent  improvement.  4.  The  inexorable  rule, 
which  prohibited  the  reading,  and  much  more  the  study  and 
interpretation  of  the  Scriptures  by  the  Laity.  5.  The  want 
of  any  suitable  works,  as  the  companions  of  the  Bible,  in  the 
expositions  of  its  truths,  and  the  illustration  of  its  literature. 
6.  The  traditionary  reverence  for  the  Classics.  ?.  The  uni¬ 
versality  of  Latin,  as  the  language  of  the  Church  and  the 
schools,  to  the  total  exclusion  of  Hebrew,  Greek,  and  the 
vernacular  tongues.  8.  The  absence  of  a  religious  sense, 
and  of  the  spirit  of  usefulness  among  the  founders  of  mod¬ 
ern  letters.  9.  The  utter  ignorance  or  disregard  of  the  fun¬ 
damental  truth,  that  Religion  and  education  are  the  prop- 


168 


erty  of  the  whole  'people :  and  that  they  can  accomplish  the 
great  end  of  their  institution ,  only  when  they  exert  a  com¬ 
bined,  continued  influence  over  the  people,  from  infancy  to 
manhood. 

The  causes  for  the  exclusion  of  the  Bible,  after  the  Re¬ 
formation,  are  the  following.  1.  The  inveterate  habits  and 
opinions  respecting  education,  prevalent  at  that  day.  2. 
The  controversial,  sectarian  character  of  the  Reformation, 
even  in  its  early  years.  3.  The  institution  of  reading  the 
Scriptures  and  of  prayer,  of  preaching,  confessions  of  faith, 
and  catechisms  all  in  the  vernacular  dialects,  as  adequate 
modes  of  religious  instruction  for  the  young  as  well  as  the 
old.  4.  The  notion  that  the  Bible  was  not  a  Classic,  and 
the  Hebrew  not  a  classical  language ;  and  that  biblical  and 
ecclesiastical  literature,  were  the  exclusive  province  of  the 
Clergy.  5.  The  translations  of  the  Bible  into  the  popular 
dialects,  and  the  annulment  of  the  prohibition  against  the 
Laity’s  reading  it.  6.  The  jealous  spirit  and  bickerings  of 
various  sects,  and  the  absence  of  a  broad,  practical  rule  of 
Christian  liberality,  combining  in  the  common  cause  of  re¬ 
ligion  and  education  as  one  system,  the  harmonious  efforts 
of  all,  who  agree  in  essentials.  7.  The  ignorance  of  He¬ 
brew  and  Oriental  Literature  generally,  and  the  fact  that 
the  great  body  of  Scripture  Literature  is  found  in  the  Old 
Testament.  8.  To  these  we  may  add  several  of  the  causes 
enumerated  above,  as  existing  prior  to  the  Reformation,  and 
indeed  all  of  them  exerted  an  influence  in  a  greater  or  less 
degree,  in  preparing  the  way  for  the  continuance  of  a  scheme, 
so  unnatural,  anti-Christian  and  unjust.  It  is  obvious  that 
many  of  the  causes,  which  existed  as  well  before  as  since 
the  asra  of  Luther,  have  continued,  even  to  the  present  time, 
to  exercise  an  unhappy  influence  over  religion  and  education. 

Secondly. — I  proceed  now  to  consider  the  obligation  to 
incorporate  the  Bible,  as  a  text-book  of  duty  and  usefulness, 
with  the  whole  course  of  education,  in  every  School,  Acad¬ 
emy  and  College,  throughout  our  land.  It  will  not  be  de¬ 
nied,  that  the  sum  and  substance  of  life  are  found  in  the 
sense  of  duty,  and  in  the  spirit  of  usefulness ;  that  without 
them,  there  is  neither  virtue  nor  happiness ;  that  upon  their 
cultivation  and  practice,  depend  the  peace  and  prosperity,  the 
moral  improvement  and  steady  progress  of  Society  ;  that  in 
a  free  Country,  with  popular  institutions,  they  are  indispen¬ 
sable  to  private  welfare  and  the  public  good ;  upon  them, 
especially  in  our  own  Country,  do  actually  and  incontesti- 


1(59 


bly  defend  our  free  institutions,  the  durability  of  our  Union, 
our  peace,  improvement  and  literature  at  home,  and  all  our 
valuable  influence  abroad.  Nor  will  it  be  denied  by  any  of 
those  for  whom  this  argument  is  intended,  that  the  Scrip¬ 
tures  are  the  only  pure  and  all  sufficient  standard  of  duty, 
the  only  fountain  of  usefulness,  at  once  comprehensive  and 
particular,  durable,  elevated,  and  peculiarly  of  a  practical 
■character.  Nor  yet  will  it  be  denied,  that  duty  and  useful¬ 
ness,  rightly  understood,  are  inseparable  from  the  whole 
circle  of  valuable,  honest  business,  and  from  all  the  virtuous 
and  innocent  pleasures  of  life.  It  is  impossible  to  transact 
any  business,  as  a  general  Rule,  advantageously  to  ourselves, 
and  with  justice  and  fidelity  to  others  ;  unless  our  manage¬ 
ment  of  it  be  regulated  by  the  sense  of  duty.  Equally  ob¬ 
vious  is  it,  that  virtuous  and  innocent  pleasures  derive  their 
whole  excellence  from  the  simple  fact,  that  they  are  useful : 
and  that  no  pleasures  can  be  virtuous  and  innocent,  which 
do  not  exercise  a  wholesome  influence  over  the  moral 
and  intellectual  character.  I  presume  it  will  be  also  con¬ 
ceded,  that  the  professed  object  of  education  is  to  tit  us  for 
duty  and  usefulness,  for  business  and  pleasure,  in  order  to 
make  us  happy,  here  and  hereafter, --that  education  attains 
or  comes  short  of  this  end,  precisely  in  proportion,  as  it 
teaches  the  sense  of  duty  and  the  spirit  of  usefulness,  and 
successfully  establishes  them,  as  the  only  basis  of  business 
and  pleasure  :  that  as  those  are  inseparable  from  these,  in  a 
well  regulated  mind  and  heart,  so  they  cannot  be  safely  and 
wisely  separated,  in  a  well  constructed  scheme  of  education; 
that  as  this  unnatural  separation  actually  exists,  there  must 
be  some  radical  defect  in  the  organization  of  all  our  schemes, 
and  that  it  is  the  duty  of  the  Christian  Patriot,  Philanthro¬ 
pist  and  Scholar  not  to  rest,  until  he  has  remedied  the  evil. 

I  feel  myself  also  at  liberty  to  assume  as  conceded,  that  our 
existing  plans,  answer  very  imperfectly  the  ends,  for  which 
they  were  framed,  that  in  them  the  conscience  or  the  sense 
of  duty  as  regulated  by  the  Scriptures,  is  almost  wholly 
overlooked,  that  the  heart,  with  all  its  affections,  is  equally 
neglected,  and  that  even  the  mind,  the  all-absorbing  subject 
of  our  present  systems,  is  in  the  great  majority  of  cases, 
when  education  is  completed,  but  very  indifferently  provi¬ 
ded  with  valuable  discipline,  useful  information,  the  love  of 
Knowledge,  and  a  taste  for  reading.  Now,  the  mind,  the 
heart,  the  conscience  exist  indissolubly  together,  and  they 


170 


are  forever  acting  upon  each  other,  and  exercising  a  combi¬ 
ned  influence  over  the  thoughts,  words  and  deeds  of  every  In¬ 
dividual.  It  is  impossible  to  separate  them  in  the  constitution 
of  our  nature ;  and  the  attempt  to  do  so  in  practice,  could 
only  have  led  to  the  lamentable  consequences,  so  frequently 
witnessed  in  educated  persons.  Thus  we  are  perpetually 
violating  the  fundamental  laws  of  human  character,  and  is  it 
wonderful  that  the  results  of  our  schemes  of  instruction  are 
disappointments  and  mortifications,  without  end  or  number? 
It  seems  to  me  to  be  a  very  plain  and  solemn  duty,  after  an 
unsatisfactory  experiment,  through  so  many  years,  to  insti¬ 
tute  a  plan,  founded  on  a  close  observance  of  human  nature, 
and  on  the  great  principles,  that  duty  and  usefulness  are 
inseparable  from  lawful  business  and  virtuous  pleasures ; 
that  the  mind,  the  heart,  the  conscience,  are  parts  of  One 
whole  ;  that  to  cultivate  them  together  is  the  dictate  of  duty 
and  Common  Sense,  but  to  cultivate  them  apart,  is  unnatu¬ 
ral  and  irrational ;  that  the  Bible  is  the  only  standard  of 

duty,  the  only  fountain  of  usefulness  :  and  that  henceforth 

*  •- 

it  ought  to  be  inseparable  from  the  whole  course  of  civil  or 
secular  education. 

Thirdly. — Let  us  proceed  to  consider  what  advantages 
we  may  promise  ourselves  from  such  a  Scheme.  We  shall 
cultivate  the  most  important  department  of  human  charac¬ 
ter,  the  sense  of  duty,  according  to  the  best  model,  and  with 
unremitted  attention.  We  shall  teach  the  young,  that  the 
great  object  of  life  is  not  to  be  men  of  business  or  scholars, 
but  to  be  good  and  useful  in  the  Scripture  sense,  and  in 
conformity  with  that  highest  and  purest  standard.  We  shall 
place  the  Bible  on  the  proper  footing,  as  the  basis  of  all 
that  is  valuable  in  life,  as  the  daily  ingredient  of  education, 
as  the  every  day  guide  of  the  conscience,  modeler  of  the 
affections  and  light  of  the  understanding.  We  shall  secure 
to  religion,  the  attachment  and  reverence  of  the  youth,  in 
the  impressions  of  childhood,  the  associations  of  youth,  and 
the  settled  habit  of  early  Manhood.  We  shall  save  the 
young,  in  numberless  instances,  from  the  ruin  that  would 
otherwise  be  their  lot,  by  guarding  them  seasonably,  and  far 
more  effectually  than  at  present,  from  the  temptations  of 
folly,  vice  and  crime,  from  the  cheerless,  heartless  gloom 
of  infidelity,  or  the  black  despair  of  atheism.  We  shall 
multiply  ten-fold,  if  not  a  hundred-fold,  the  virtuous  and 
useful  actions  of  life,  and  all  the  varieties  of  happiness,  of 


171 


which  man  is  susceptible.  We  shall  add  thousands  and 
tens  of  thousands  every  year  to  the  band  of  generous  bene¬ 
factors,  active  Patrons,  and  indefatigable  Servants,  in  the 
great  cause  of  Christian  Institutions,  at  home  and  abroad. 
We  shall  rear  up  annually  a  host  of  advocates  of  regulated 
freedom,  of  sound  morals,  of  a  pure,  enlightened  public 
sentiment,  of  political  integrity  and  independence,  and  of 
fervent,  rational  patriotism.  We  shall  send  forth,  as  the 
future  authors  of  our  land,  in  all  the  departments  of  knowl¬ 
edge,  the  friends  of  more  valuable  information,  of  a  nobler 
order  of  usefulness,  of  a  purer  and  more  dignified  literature, 
of  a  sounder  and  wiser  philosophy,  than  have  hitherto  char¬ 
acterized,  the  graduates  of  our  Colleges.  Nor  do  I  count  it 
the  least  important  advantage  of  the  new  plan,  that  it  is 
calculated  to  unite  more  closely  together  in  the  bonds  of 
Christian  fellowship,  all  those  denominations,  which  agree 
in  essentials,  to  combine  their  exertions  more  harmoniously 
and  steadily,  in  all  common  objects,  and  to  elevate  the  Chris¬ 
tian  Character,  by  the  influences  of  a  stronger  faith,  of  loftier 
hopes,  and  of  a  charity,  more  tender  and  humble,  more  ac¬ 
tive  and  liberal,  than  we  have  yet  beheld.  May  we  not  add 
to  the  above  reflections,  that  the  incorporation  of  the  Bible 
into  the  whole  course  of  study,  will  impart  a  new  character 
to  Education,  in  the  eyes  both  of  the  teacher  and  the  taught  ? 
Education  is  now  indeed  regarded  as  a  duty  ;  but  it  is  so  re¬ 
garded  as  a  matter  of  expediency ,  with  a  view  to  the  busi¬ 
ness  of  life.  It  is  not  felt  by  Parents  to  be  a  religious  duty: 
and  is  this  wonderful,  when  they  are  aware  that  no  part  of 
it,  from  iftfginning  to  end  is  connected  with  religion :  and 
when  they  know  that  Christianity  is  never  taught,  as  a 
branch  of  education  in  Schools  ?*  It  is  the  same  with  the 
master  and  the  pupil.  The  one  instructs  and  the  other 
learns  without  any  distinct  abiding  impression  that  each 
is  discharging  a  religious  duty.  But  let  the  truth  be 


*  I  am  aware  it  is  sometimes  said  in  reply  to  this,  that  Paley’s  Phi¬ 
losophy  is  taught,  and  that  he  formed  his  scheme  on  the  Scriptures. 
But  Paley  is  taught,  not  as  Religion ,  but  as  moral  philosophy ,  not  as 
practical  piety,  but  as  theoretical  Science. — And  even  in  this  question¬ 
able  shape,  the  only  one,  which  Christianity  has  been  generally  suffer¬ 
ed  to  assume,  it  is  postponed  to  the  third  or  fourth  year  of  College-life  ; 
as  though  instruction  in  sound  morals  were  not  indispensable  to  earlier 
years. 


172 


known  and  felt,  and  let  the  state  of  facts  correspond  to  that, 
truth,  viz.  that  Religion  is  the  most  important  part  of  all 
education,  that  all  others  ought  to  be  based  upon  it,  that 
they  ought  to  be  regarded  as  inseparable  from,  though  subor¬ 
dinate  to  it,  and  that  their  excellence  lies  in  their  tendency 
to  harmonize  with  it,  and  to  prepare  the  individual  for  the 
business  and  the  enjoyments  of  life,  according  to  the  stand¬ 
ard  of  duty  and  usefulness.  Let  such  a  state  of  things,  ex¬ 
ist,  and  it  is  obvious,  that  the  motive  to  faithfulness  on  the 
part  both  of  teacher  and  pupil,  are  enhanced  and  multiplied. 
When  parents,  instructors  and  learners  shall  be  brought  to 
regard  the  Bible  as  the  most  valuable  book  in  the  whole 
course  of  study,  and  Religion,  as  the  chief  object  of  educa¬ 
tion,  we  may  rest  assured  that  brighter  and  better  days  are 
at  hand,  and  that  a  nobler  and  better  order  of  Patriots,  Phi- 
lanthropists,  Christians  and  Scholars,,  will  honor  and  bless 
our  Country. 

Fourthly. — Some  objections  are  made  to  the  proposed  plan.. 
Let  us  briefly  consider  them.  And  1st.  it  is  contended  that 
Religion  is  inevitably  sectarian,  and  that  it  cannot  be  taught 
in  any  other  form.  This  may  be  true  of  those,  who  are  so 
devoted  to  sectarian  distinctions,  as  to  have  no  conception 
of  Christianity,  save  when  incumbered  by  all  the  trappings  of 
sect.  But  there  is  a  nobler  and  better  Christianity,  than 
such  people  have  ever  seen,  much  less  felt,  a  Christianity 
of  essentials,  a  spiritual-minded  and  liberal  Christianity  of 
mutual  labor  and  mutual  love.  Under  such  a  view  of  it, 
religion  pure,  simple,  practical,  full  of  love  to  God  and  love 
to  man,  can  be  common  ground  to  those,  who,  ♦#hile  they 
adhere  to  sectarian  distinctions,  in  their  own  theological, 
seminaries,  and  Sunday  Schools,  and  Churches,  yet  feel  with 
joy  and  gratitude,  that  a  vast  field  of  faith,  hope  and  charity, 
still  remains  for  mutual  labor.  2nd.  It  is  said,  that  there  are 
no  suitable  books  for  such  a  course  of  study.  It  is  a  sufficient 
answer  to  say,  that  if  such  an  argument  had  prevailed,  we 
should  not  have  a  single  Sunday  School,  and  perhaps  we 
may  add,  not  even  Schools  of  secular  education ;  for  there 
was  a  time,  when  we  could  obtain  no  books  for  any  study 
whatever.  The  multitude  of  valuable  school  books,  pub¬ 
lished  in  our  own  Country,  within  the  last  thirty  years, 
are  of  themselves  a  sufficient  answer.  In  truth,  it  is  with 
this,  as  with  every  other  branch  of  business,  the  demand  'pro¬ 
duces  the  supply.  Besides,  if  the  plan  of  instruction  be 


173 


once  arranged,  I  doubt  not  enlightened  and  benevolent  in¬ 
dividuals  will  be  found  in  New  York,  and  elsewhere ;  who 
will  offer  adequate  premiums  to  call  forth  the  requisite  tal¬ 
ents,  learning  and  piety.  This  much  at  least  may  be  said 
of  the  Scripture-Department,  that  it  is  the  only  one  which 
never  has  been  and  never  will  be  unprovided  with  a  text¬ 
book  of  supreme  excellence,  and  destined  to  endure  un¬ 
changed  to  the  end  of  time.  And  of  this  department,  may 
also  be  said,  without  the  risk  of  contradiction,  that  it  pos¬ 
sesses  a  greater  amount  and  variety  of  materials  for  the  en¬ 
forcement  of  its  truths,  and  the  illustrations  of  its  beauties, 
than  piety,  wdsdom  and  learning,  genius  and  taste  have  ever 
collected,  or  can  ever  collect  for  any  other.  My  own  opin¬ 
ion  is,  that  the  construction  of  admirable  text-books,  in  this 
department,  is  a  much  easier  work,  than  is  commonly  sup¬ 
posed.  3rd.  It  is  said  that  religious  instruction  would  be 
contided  to  laymen.  And  why  should  it  not  he?  You  will 
indeed  have  less  of  sectarianism,  than  if  the  Clergy  taught; 
for  I  believe  the  Clergy  themselves  will  admit,  that  eseteris 
paribus,  the  Laity,  with  some  exceptions  of  course,  are  less 
imbued  with  the  sectarianism  of  non-essentials,  than  them¬ 
selves.  Cannot  a  pious,  sensible,  well  informed  layman, 
tit  himself  for  the  discharge  of  his  duties,  with  no  greater 
difficulty,  than  the  teacher  of  languages  or  mathematics  has 
to  encounter?  There  is  nothing  to  prevent  or  discourage 
him  :  and  if  you  select  an  instructor  in  this  department,  with 
an  especial  view  to  his  Christian  character,  you  have  a  se¬ 
curity  for  his  fidelity  and  kindness,  which  it  is  hopeless  to 
look  for,  in  the  principle  of  any  other  branch  of  study.  And 
may  I  not  add,  as  an  obvious  remark,  that  as  soon  as  the 
Bible  becomes  incorporated  with  the  whole  scheme  of  edu¬ 
cation,  from  beginning  to  end,  as  its  prominent  feature,  the 
practice  of  employing  the  free  thinker,  or  the  totally  indif¬ 
ferent,  because  they  are  fine  Scholars  or  excellent  Mathema¬ 
ticians,  will  vanish  forever.  None  but  Christian  teachers 
will  be  employed  for  the  instruction  of  Christian  youth,  in 
any  department  of  education:  and  all  schools  will  be  Chris¬ 
tian  Schools,  as  to  the  teacher,  the  taught,  and  the  studies. 
This  is  a  glorious  triumph,  yet  reserved  for  the  zeal  and 
love  of  Christians. 

Fifthly. — Thus  far,  I  have  considered  the  Bible,  as  the  Text¬ 
book  of  duty  and  usefulness.  I  am  now  to  view  it,  as  the 
basis  of  Sacred  Literature.  The  Scriptures  may  be  regard- 

15* 


ed  in  a  two-fold  point  of  view,  viz.  as  to  doctrine,  myste¬ 
ry  and  precept,  and  as  to  Literature.  In  the  first,  they  be** 
long  appropriately  to  the  department  of.  duty  and  useful¬ 
ness  :  in  the  second,  to  that  of  Sacred  Literature,  embra¬ 
cing  peculiarly  the  history,  biography  and  poetry  of  the 
Bible,  with  all  their  incidents  of  manners  and  customs,  of 
arts  and  Sciences,  of  traditions  and  antiquities;  and  of  the 
connections  between  Sacred  and  Profane  History  and  Lit¬ 
erature.  With  such  a  variety  of  the  noblest  and  richest, 
materials,  it  is  astonishing,  that  such  a  literature  should 
have  been  so  long  neglected,  by  the  Christian  and  the  Schol¬ 
ar.  Their  own  ignorance  of  its  inexhaustible  resources,  or 
an  erroneous  estimate  of  its  value,  can  alone  account  for  such 
an  oversight.  What  is  the  literature  of  any  age  or  country, . 
but  the  bud  and  the  blossom,  the  flower  and  the  fruit  of  the 
national  Religion,  of  the  state  of  society,  of  the  form  of 
government,,  in  a  word,  of  the  entire  moral  constitution  of. 
a  people.  Now,  the  Literature  of  the  Scriptures  is  not  only 
all  this,  as  to  the  Jewish  people  ;  but  it  is,  by  virtue  of  its 
prophecies,  doctrines  and  precepts,  and  especially  on  ac¬ 
count  of  the  universality  and  destinies  of  Christianity,  the 
literature  of  all  ages  and  all  countries.  What  people  is  there 
whether  Christian  or  Pagan,  that  has  not  an  interest,  coeval 
with  their  birth,  and  commensurate  with  their  existence,  in 
the  Literature  of  the  Scriptures?  Literature  rightly  under¬ 
stood  and  rightly  estimated,  must  be  measured,  not  by  the 
standard  of  beauty,  but  by  that  of  usefulness.  Apply  this 
test  and  of  what  value  to  us  in  these  United  States  is  Greek 
or  Latin,  Italian,  French,  or  Spanish,  or  even  English  Lit¬ 
erature,  in  comparison  of  that  of  the  Scriptures  ?  In  Prot¬ 
estant  Countries,  where  Christianity  exercises  a  deep  and 
all-pervading  influence  over  every  thing,  public  and  private, 
social  and  domestic,  where  it  is  interwoven  more  or  less 
with  every  institution,  and  with  human  nature  in  every  form, 
in  which  it  exists,  to  neglect  its  cultivation,  is  a  phenomenon, 
inexplicable  on  any  known  principles  of  duty,  or  expedien¬ 
cy,  or  taste.  It  is  granted  that  the  Bible  contains  the  most 
ancient  and  authentic  history,  the  most  dignified  and  impar¬ 
tial  biography,  wisdom  the  most  profound,  morals  the  most 
pure,  eloquence  and  poetry  the  most  sublime  and  pathetic, 
the  most  beautiful  and  natural.  Its  doctrines,  prophecies 
and  mysteries,  peculiarly  its  own,  enhance  incalculably  its 
grandeur,  variety  and  beauty,  and  give  to  its  entire  character,., 


175 


M\  air  of  originality  and  a  sanctity,  that  elevate  it  immeasu¬ 
rably  above  all  other  Literature.  And  yet,  this  is  the  vol¬ 
ume  whose  claims  in  a  literary  point  of  view,  have  been  so 
strangely  neglected ;  that  Sacred  Literature  is  absolutely  a 
foreigner,  in  the  Institutions  of  our  Christian  land.  The 
Truth  is,  and  it  is  equally  lamentable  and  disgraceful,  that 
not  a  College  in  the  Union,  has  a  department  of  Sacred  Lit¬ 
erature,  as  a  branch  of  general  education  ;  and  the  great  ma¬ 
jority  of  our  graduates,  are  just  as  ignorant  of  Sacred,  as 
they  are  of  Chinese  or  Hindoo  Literature.  The  fact  may 
justly  overwhelm  a  Christian  People  with  amazement,  shame 
and  dismay.  The  obligation  then  to  study  Biblical  Lit¬ 
erature  appears  to  me  to  rest  on  reasoning  of  the  highest 
authority. 

Sixthly . — Let  us  now  consider  the  advantages,  to  be  deri¬ 
ved  from  the  incorporation  of  Sacred  Literature  into  the  whole 
scheme  of  education.  Perhaps  it  may  appear  superfluous 
to  add  even  a  single  argument  derived  from  expediency,,  to 
those  already  stated,  as  founded  on  duty.  But  I  consider  it 
as  advisable,  that  the  view  presented  may  be  more  complete 
and  satisfactory.  And  1st.  such  an  adoption  of  Sacred  Lit¬ 
erature  will  give  to  the  Bible  a  dignity  and  authority,  far  be¬ 
yond  its  present  influence,  among,  literary  men.  2nd.  A 
knowledge  of  the  Bible,  and  of  the  true  character  of  RelL 
gion,  will  be  more  general,  than  at  present ;  since  no  one 
can  study  its  Literature,  without  being  sensible  of  its  great 
excellence,  as  a  standard  of  duty  and  usefulness.  3dly.  Sa¬ 
cred  Literature  will  gain  many  an  admirer  and  patron  for 
Christianity  and  all  the  benevolent  operations-  of  the  day, 
who  would  otherwise  have  taken  no  interest  in  either, 
4thly.  That  such  a  course  of  study  would  in  many  instances,, 
affect  not  merely  the  head  but  the  heart,  and  lead  the  young 
to  serious  reflection,  and  eventually  to  piety,  I  cannot  doubt. 
5thly.  The  standard  of  Sacred  Literature  among  the  Clergy,, 
would  be  raised  far  above  its  present  obscurity  and  compar¬ 
ative  uselessness:  and  the  whole  literary  spirit  and  general 
education  of  the  Clergy,  must  keep  pace  with  it.  Gthly.  A 
rich  field  of  valuable  knowledge  and  interesting  illustration 
would  thus  be  thrown  open  to  the  Preacher,  and  would  fur¬ 
nish  never  failing  materials  for  conversation  to  the  Christian 
and  the  Scholar.  7thly.  A  knowledge  of  Sacred  Literature, 
will  afford  to  its  students,  and  through  them  to  many  others, 
ready  answers  to  various  infidel  objections,  sufficiently  spe- 


176 


cions  in  themselves  ;  till  removed  by  an  acquaintance  with 
Biblical  Literature.  8thly.  Unquestionably,  a  prominent 
result  of  the  contemplated  change  must  be,  that  Hebrew 
will  become  peculiarly,  the  classical  language  ;  and  the 
Hebrew  Testament,  emphatically  the  classic,  and  that  no 
one  will  be  regarded  as  a  man  of  liberal  education,  much 
less  as  a  scholar,  unless  he  can  read  the  Scriptures  of  the  Old 
Testament  in  Hebrew.  Othly.  I  add  what  I  esteem,  among 
the  most  important  and  durable  results  of  the  introduction 
of  the  Bible,  as  a  Text-Book  of  Sacred  Literature.  I  refer 
to  its  direct  influence  on  the  character  of  all  literature,  for 
that  its  agency  will  be  deeply,  extensively,  and  permanently 
felt,  is  not  the  prediction  of  a  prophet,  but  the  obvious  con¬ 
clusion  of  sagacity  and  experience.  Sacred  Literature  then 
will  ennoble  and  purify  all  literature;  will  impart  to  it  more 
dignity  of  thought,  more  delicacy  of  sentiment,  more  ten¬ 
derness  of  feeling;  will  give  to  it  more  of  the  sublimity  of 
genius,  and  more  of  the  refinement  and  beauty  of  taste,  and 
preeminently,  will  infuse  into  it,  the  sense  of  duty,  and  the 
spirit  of  usefulness.  Under  the  legitimate,  steady,  enduring 
influence  of  the  Scriptures,  all  Literature  must  become  more 
decidedly  intellectual ;  for  they  are  the  only  fountain  of 
original,  unchangeable  thought,  equally  distinguished  for 
truth  and  power,  for  usefulness  and  versatility. 

Seventhly. — I  proceed  now  to  consider  such  objections,  as 
maybe  offered  against  the  introduction  of  Sacred  Literature. 
And  1st.  it  may  be  said,  that  we  have  done  very  well  with¬ 
out  it  hitherto  in  our  Schools,  Academies,  and  Colleges  :  and 
that  we  may  well  be  content  to  leave  such  institutions  in 
this  particular,  at  least,  as  we  find  them.  Sentiments  like 
these,  may  answer  with  such  as  are  content,  to  take  things 
as  they  find  them,  in  all  the  branches  of  usefulness,  knowl¬ 
edge  and  happiness.  But  such  a  spirit  is  alien  to  this  coun¬ 
try,  and  finds  nothing  in  harmony  with  it.  Here  the  test 
of  all  things  is,  and  must  continue  to  be,  “  What  good  will 
it  do  ?  What  evil  will  it  lessen  or  remove?”  2nd.  It  may 
be  said  that  Sacred  Literature,  is  not  sufficiently  valuable,  to 
justify  a  departure  from  the  established  routine  of  study. 
In  addition  to  what  has  been  already  said,  in  a  former  part 
of  this  letter,  I  would  remark,  that  as  Sacred  Literature  is 
embodied  in  the  best  and  noblest  book,  the  world  has  ever 
seen,  whether  we  regard  duty  and  usefulness,  or  history,  el¬ 
oquence,  and  poetry,  the  position  involves  a  paradox ;  for 


177 


that  Literature  is  unquestionably  the  most  valuable,  which  is 
incident  and  devoted  to  the  most  important  subjects.  3rd. 
It  may  be  said  there  is  not  time  for  all  that  may  be  proposed, 
in  this  department  and  others ;  but  if  this  be  thoroughly 
taught  from  the  commencement ;  though  all  be  not  attained, 
(and  only  a  few  will;  for  only  a  few  can  reap  the  full  har¬ 
vest  of  knowledge,,  wisdom  and  accomplishment;)  yet  the 
foundation  will  be  laid,  with  a  better  prospect  of  improve¬ 
ment  through  life,  than  is  now  the  case  with  any  other  study, 
in  the  majority  of  instances.  4th.  It  may  be  said,  that  the 
introduction  of  Hebrew,  of  the  Scriptures,  and  of  Sacred 
Literature,  will  have  the  effect  of  banishing  the  classics,  or 
of  narrowing  very  considerably  the  field  now  occupied  by 
them.  If  such  be  the  fact,  it  will  be  so,  only  because  it 
ought  to  be  so.  In  such  case,  I  presume,  that  every  sincere 
Christian  is  ready  to  say,  in  imitation  of  the  good  Quaker, 
as  to  Bible  Societies,  if  the  classics  can  not  keep  their  ground, 
alongside  of  the  Bible,  I  am  content  to  let  them  go.  Wheth¬ 
er  they  will  or  not,  must  depend  entirely  on  the  estimate  to 
be  set  upon  them  at  a  future  day,  after  the  Bible  and  Sacred 
Literature,  shall  have  had  justice  done  to  them,  by  the  enjoy¬ 
ment  of  that  enlarged  influence,  which  they  are  fitted  to  exert 
over  the  whole  of  human  life,  and -all  the  departments  of  Lit¬ 
erature.  5th.  To  the  objection,  that  we  have  neither  teach¬ 
ers  nor  text-books,  I  answer  as  I  have  said  on  the  corres¬ 
ponding  subject,  a  demand  will  create  a  supply :  and  with 
regard  to  text-books,  there  is  less  difficulty  on  this,  than 
there  is  on  the  previous  subject.  That  future  years  will  pro¬ 
vide  better  books  and  better  teachers,  cannot  be  doubted. 
But  we  have  better  to  begin  with,  than  any  other  depart¬ 
ment  could  boast  at  its  outset. 

Eighthly . — I  now  approach  the  last  division  of  my  sub¬ 
ject,  viz.  the  best  means  to  be  employed  in  the  introduction 
of  the  Bible  and  of  Sacred  Literature,  into  the  Institutions 
of  a  Christian  Country.  Before  however  I  proceed  to  this 
duty,  permit  me  to  say,  that  I  can  advise,  neither  with  the 
authority  of  a  Professor,  nor  even  with  the  comparative 
confidence  of  a  scholar.  I  can  only  offer  the  suggestions 
of  one,  who,  if  his  capacity  and  learning  were  equal  to  his 
good  will,  would  feel  himself  very  especially  charged  with 
in  answer  to  your  enquiries.  As  it  is,  however,  I  can  hard¬ 
ly  venture  to  counsel;  I  can  only  present  my  imperfect  re¬ 
flections.  I  shall  distribute  what  I  have  to  say  under  differ¬ 
ent  heads,  for  greater  distinctness. 


178 


First. — It  seems  to  me  that  the  introduction  of  the  Bible 
and  of  Sacred  Literature  into  the  University  of  the  city  of 
New  York,  should  be  founded  on  an  enlarged  view  of  the 
whole  ground  of  instruction,  from  the  School  to  the  Univer¬ 
sity.  Without  insisting  on  the  distribution  of  Seminaries 
into  four  ranks  or  classes,  (as  proposed  in  Note  I.  to  the 
Oration  of  last  Sept,  before  the  Phi  Beta  Kappa  of  Yale,) 
I  shall  consider  the  College  and  University  as  one.  I  would 
then  say,  that  the  proper  department  of  the  general  school 
would  be  the  same,  as  that  of  the  Sunday  School ;  only 
with  a  greater  variety  of  similar  studies,  though  pursued  to 
a  greater  extent.  Practical  religion  as  found  in  the  Gospels 
and  Acts,  with  the  ordinary  explanations  of  facts  and  pre¬ 
cepts,  of  manners  and  customs,  of  history  and  geography 
would  fill  up  the  period  of  the  school.  In  the  rank  of  sem¬ 
inaries  above  the  school,  call  it  the  Academy  or  Gymnasium, 
religion  would  not  only  be  taught  as  above  ;  but  I  would 
add  the  antiquities  of  the  Bible,  the  evidences  of  its  truth, 
the  superiority  of  Christianity  over  every  other  system  of 
morals  and  Religion  ;  Ecclesiastical  History  and  Sacred  Lit¬ 
erature,  in  its  English  forms  only,  together  with  the  connec¬ 
tions  between  Sacred  and  Ecclesiastical  History  and  Liter- 
erature,  and  Profane  History  and  Literature.  In  the  Uni¬ 
versity  or  College,  would  be  taught  all  beyond  the  above, 
including  Hebrew  and  Greek,  the  philosophy  and  meta¬ 
physics  of  religion  and  Scripture  Literature  in  the  highest 
and  broadest  sense  of  the  term. 

Secondly. — In  order  to  carry  the  above  into  execution,  I 
would  institute  two  Professorships,  which  it  seems  to  me, 
though  I  may  not  be  fortunate  in  the  selection  of  suitable 
descriptive  terms,  would  embrace  the  wdiole  held.  The  first 
I  would  style  the  Professorship  of  the  Christian  Religion, 
the  second  of  Sacred  Literature.  To  the  first  I  would  allot 
all  that  belongs  to  practical  piety,  and  the  scheme  of  Chris¬ 
tian  morals,  to  the  superiority  of  the  Christian,  over  all 
other  systems  of  Religion  and  Morals,  and  to  the  evidences 
of  Christianity.  To  the  second,  I  would  assign  Hebrew 
and  Greek,  sacred  Criticism  and  Philology,  the  Philosophy 
and  Metaphysics  of  Religion,  Sacred  History  and  antiqui¬ 
ties,  and  the  connection  of  Biblical  and  Ecclesiastical,  with 
profane  History,  Antiquities  and  Literature.  May  I  be  ex¬ 
cused  for  repeating,  that  I  dare  not  say  I  advise,  so  much  as 
that  I  express  my  opinions  for  consideration.  No  one,  in- 


179 


deed,  but  an  accomplished  Divine  or  Sacred  Scholar  is  com¬ 
petent  to  recommend,  with  confidence  in  himself,  or  with 
any  well  founded  expectation,  that  others  would  rely  on  his 
judgment. 

Thirdly. — It  seems  to  me  that  the  study  of  Hebrew  would 
be  indispensable.  I  must  take  for  granted,  of  course,  that 
in  the  existing  state  of  education,  throughout  our  Country, 
the  Student  who  enters  the  University,  would  carry  with 
him  the  customary  knowledge  of  Latin  and  Greek.  But  any 
scheme  of  thorough  and  comprehensive  religious  instruc¬ 
tion  must  be  incomplete,  without  a  knowledge  of  Hebrew. 
Assuredly,  if  it  be  thought  so  desirable  to  study  Latin  and 
Greek,  in  order  to  read  the  Classic  Authors  in  the  original, 
either  for  their  thoughts  or  their  style,  it  must  be  far  more 
desirable  to  obtain  a  knowledge  of  the  Hebrew,  as  the  lan¬ 
guage  of  the  first  of  books,  whether  we  look  to  thoughts  or 
to  style.  The  argument  in  favor  of  those  modern  classic 
tongues ,  for  I  call  the  Hebrew,  the  ancient  classic  language, 
is  that  the  study  of  them  produces  the  happiest  and  liveli¬ 
est  effects  on  the  intellectual  powers,  on  the  taste  and  vari¬ 
ous  knowledge  of  the  student.  Let  us  grant  it  all,  and  must 
not  a  correspondent  influence  be  allowed  to  far  superior 
Authors,  in  a  more  ancient,  simple,  majestic  dialect  ?  It  is 
denied  that  the  study  of  the  profane  classics,  can  be  advan¬ 
tageously  carried  on,  through  translations.  Be  it  so  :  and 
must  not  the  argument  be  at  least  equally  forcible,  when  ap¬ 
plied  to  the  Bible?  Is  there  any  comparison  between  the 
importance  of  reading  Cicero  de  Officiis,  Virgil  or  Livy  in 
Latin,  and  that  of  perusing  Solomon,  Isaiah  and  Moses  in 
Hebrew  ?  If  the  question  were  submitted  to  a  people,  who 
had  never  yet  studied  Hebrew,  Greek,  or  Latin,  they  would 
smile  at  the  very  idea,  that  any  doubt  could  exist.  Of  this, 
we  may  rest  assured,  that  nothing  but  the  prejudices  of  edu¬ 
cation,  and  our  familiarity  with  an  unnatural  state  of  things, 
could  produce  the  least  hesitation  in  our  minds.  And  is 
such  a  state  of  things,  such  a  species  of  tyranny  over  our 
judgment,  and  of  superstitious  influence  over  our  taste,  to 
have  no  end  ?  I  answer  with  confidence,  it  must  have  an 
end.  Our  Country  has  shown  in  her  political  and  civil  le¬ 
gislation,  a  just  disregard  of  the  practice  of  the  Old  World, 
however  venerable  from  antiquity  and  authority,  whenever 
it  is  condemned  by  principle  and  reason  :  and  shall  not  her 
Christian  Ministry,  and  her  Christian  Scholars  do  the  like. 


180 


in  the  construction  of  schemes  of  Education  and  Literary 
Institutions  ?  I  trust  that  her  Legislators  in  Science  and  Lit¬ 
erature  will  not  be  unmindful  of  the  glorious  example  of 
their  Compatriots  in  the  Convention  of  Statesmen  and  the 
Assembly  of  Lawgivers. 

There  is  one  point  of  view  in  which  I  regard  the  cultiva¬ 
tion  of  Hebrew  as  of  great  value.  The  more  we  can  ap¬ 
proximate  the  Clergy  and  the  Laity  to  each  other,  the  more, 
it  seems  to  me,  must  the  bond  of  union,  and  their  recipro¬ 
cal  influence  be  strengthened.  Now,  a  knowledge  of  the 
world,  and  habits  of  business  are  the  chief  features,  that  dis¬ 
tinguish  the  Laity  from  the  Clergy.  In  these  particulars, 
we  cannot  assimilate  the  latter  to  the  former.  But  we  can 
approximate  those  to  these,  by  giving  them  a  knowledge  ol 
Hebrew,  and  of  other  branches  of  study,  hitherto,  very  un¬ 
justly  and  unfortunately  regarded  as  purely  theological. 
The  example  of  a  learned  Laity,  would  elevate  the  standard 
of  Biblical  knowledge  and  Sacred  Literature  among  the 
Clergy;  while  the  religious  spirit  of  the  Laity,  more  liber¬ 
al  and  moderate  than  that  of  the  Clergy,  would  have  a  salu¬ 
tary  influence  on  the  genius  of  controversy,  so  often  dishorn 
orable  to  the  man  and  the  Christian. 

I  must  not  fail  to  notice  another  consideration,  of  great 
importance,  in  my  opinion.  The  essential  principle  of  Prot* 
estantism  is,  that  every  man  has  the  right,  and  is  bound  to 
search  the  Scriptures  for  himself.  Is  this  cardinal,  invalua¬ 
ble  principle  held  sacred,  by  such  a  construction  of  schemes 
of  education,  that,  on  the  one  hand,  no  facilities  for  the  ex¬ 
ercise  of  this  right,  are  afforded  in  our  Schools,  by  prepara¬ 
tory  religious  instruction  ;  and,  on  the  other,  the  Scriptures 
of  the  Old  Testament  are  reserved  in  the  original  language 
for  the  Clergy  only  ?  No  one,  it  is  true,  desires  to  see  an 
attempt  made,  to  teach  Hebrew  to  all  the  Laity.  But  is  it 
not  desirable,  that  a  portion  of  them,  however  small,  should 
be  able  to  read  the  Old  Testament  in  the  original,  and  should 
thus  possess  the  motive  and  the  means  of  becoming  a  select 
body  of  learned  laymen,  a  worthy  representative  of  the 
whole  ? 

Let  us  add  to  the  above,  another  consideration  of  kin¬ 
dred  character.  It  is  disgraceful  to  Christians,  that  no  at¬ 
tention  whatever  is  paid  to  the  New  Testament  in  Greek, 
as  an  important  part  of  a  Collegiate  course.  But  the  culti¬ 
vation  of  Hebrew  for  the  sake  of  the  Old  Testament,  will 


'ensure  that  of  Greek,  for  the  sake  of  the  new.  At  present, 
the  Scholar,  who  preserves  his  Greek,  does  so  to  enable 
him  to  read  Homer,  and  Xenophon,  and  Theocritus ;  but 
he  never  thinks  of  Luke,  and  John,  and  Paul.  If,  howev¬ 
er,  the  study  of  the  Bible,  in  the  original  languages,  should 
become  a  prominent  feature  in  a  Collegiate  System,  the 
graduate  will  cherish  his  Greek  and  Hebrew,  for  the  sake 
of  perusing  the  Old  and  New  Testaments,  in  their  original 
tongues.  Such  a  state  of  things  will  be  advantageous  to 
the  cause  of  Literature  and  Religion. 

Fourthly. — After  thus  strenuously  insisting  on  the  study 
of  Hebrew,  I  need  hardly  say,  that  I  should  of  course  re¬ 
commend  the  thorough  study  of  Greek,  so  far  as  the  New 
Testament  is  concerned.  You  will  not  be  surprised  at  my 
saying,  that  I  would  not  care  to  have  the  language  pursued 
farther;  because  I  am  perfectly  satislied,  that  thorough  in¬ 
struction  in  this  text-book  would  enable  the  student  to  pursue 
Greek,  as  far  as  he  may  choose  to  carry  it.  But  whatever 
may  be  determined  as  to  this  point,  I  would  earnestly  press 
upon  all  the  friends  of  Christian  Education  the  substitution 
of  select  parts  of  the  Septuagint,  and  of  the  writings  of 
Justin,  Origen,  Chrysostom,  Nazianzen,  Basil,  &c.  &c. — • 
instead  of  the  Graeca  Majora.  When  we  bear  in  mind  the 
commendations  universally  bestowed  on  the  above,  and  on 
many  of  the  other  Greek  writers  of  the  early  Christian 
Church,  it  is  a  singular  and  lamentable  fact,  that  they  should 
be  so  totally  neglected  in  the  education  of  Christian  youth. 
The  best  judges  have  bestowed  such  praise  on  these  wri¬ 
ters,  that  the  identical  language,  applied  to  the  Classics, 
would  be  regarded  as  descriptive  of  the  highest  merit  in  the 
best  of  them. 

Fifthly. — I  would,  by  analogy  to  the  above  suggestions, 
propose  that  a  Latina  Majora  should  be  prepared,  in  like 
manner,  from  the  writings  of  Lactantius,  Augustin,  Hilary, 
Ambrose,  Cyprian  and  others ;  because  such  a  collection 
would  possess  the  highest  recommendations  to  the  Christian 
Scholar.  And  here,  I  would  make  a  remark,  which  seems 
to  me  just,  both  as  to  the  Greek  and  the  Latin  languages.  Be¬ 
tween  the  best  modern  Latin,  such  as  that  of  Buchanan, 
Lowth,  Gray,  Casimir,  Milton,  and  that  of  the  Augustan 
a^e,  none  but  the  most  finished  Critics  can  discriminate  ;  and 
they  can  only  do  it,  by  carping  at  such  expressions,  as  the 
“Gloriari”  in  Milton’s  character  of  Cromwell.  But  in 

Hi 


182 


those  writers,  the  most  accomplished  Scholar  would  look  in 
vain  for  such  a  multitude  of  mistakes,  as  Dr.  Blair  has 
pointed  out,  in  his  Critique  on  Addison.  The  truth  is,  Ad¬ 
dison  wrote  Latin  so  much  more  accurately  than  he  wrote 
English,  that  it  would  be  much  more  judicious  to  use  his 
Latin,  than  his  English,  as  a  model  of  composition  for  youth. 
Boileaux  said  of  him,  that  he  was  the  only  modern  Latin 
writer,  who  had  succeeded.  Whether  this  be  admitted  or 
not,  I  am  sure  that  three  positions  will  not  be  denied.  1st. 
That  for  all  practical  purposes  of  etymology,  of  technical  or 
other  terms,  of  phrases,  quotations,  extracts,  &c.,  Latin 
can  be  as  advantageously  learnt  from  the  Christian,  as  from 
the  Augustan  classics.  2nd.  That  not  one  of  the  whole  nuin- 
ber  of  the  graduates  at  our  colleges,  after  having  thus  far 
completed  his  classical  education,  is  competent  to  distinguish 
the  Latin  of  Lactantius,  Ambrose,  or  Hilary,  of  Politian, 
Vida  and  Erasmus,  from  that  of  Cassar,  Virgil  and  Quine- 
tilian.  Nor  need  they  be  ashamed  to  admit  the  fact;  since 
Scaliger  was  deceived  bv  the  Latin  of  Muretus,  and  Cicero’s 
Oration  for  Marcellos  is  still  debatable  ground  with  the 
Critics.  3rd.  That  the  great  majority,  I  feel  conlident  I 
may  say  forty  nine  out  of  every  fifty,  who  learn  Latin, 
abandon  their  Classics  for  life,  as  soon  as  they  have  left  col¬ 
lege  ;  and  never  look  at  them  afterwards,  except  perhaps  to 
assist  their  children  in  their  lessons.  But  forty  nine  out  of 
every  fifty  abandon  them  forever  as  works  of  taste  or  amuse¬ 
ment,  as  repositories  of  knowledge,  of  as  models  of  compo¬ 
sition.  So  far  then  as  the  forty  nine  are  concerned,  it  is  of 
no  consequence  from  what  books  they  are  taught :  and  as  to 
the  fiftieth  it  is  equally  immaterial,  because  he  will  have  learnt 
enough  from  the  Christian  and  modern  Latin  writers,  to 
enable  him  to  follow  out  his  improvement,  if  so  disposed,  as 
far  as  he  pleases,  and  more  than  that  he  would  not  have  ac¬ 
quired  from  the  Augustan  classics.  I  am  convinced  that  this 
is  equally  true  of  the  Greek ;  and  that  none  of  our  gradu¬ 
ates  could  distinguish  the  Greek  poetry  of  Petavius  and 
Milton,  of  Scaliger  and  Heinsius  from  that  of  the  ancients. 
And  this  would  not  be  a  fair  ground  of  reproach ;  since 
Scaliger  mistook  the  Greek  of  Heinsius  for  that  of  Hesiod, 
and  Hallam — an  extract  from  Pindar,  for  the  verses  of  Pavne 
Knight.  My  observations  as  to  both  Greek  and  Latin,  in 
this  particular,  relate  of  course  to  the  style;  for  the  thoughts 
in  an  extract  from  the  Christiad  of  Vida,  umuld  be  a  clue  to 


the  critic.  I  would  remark,  in  conclusion,  on  this  head,  that 
the  great  majority  who  study  the  classics,  learn  very  little 
from  them  in  the  way  of  taste  and  elegant  composition. 
Almost  all  that  they  do  know  in  these  respects,  whether  in 
speaking  or  writing,  is  derived  from  English  authors.  I  am, 
therefore,  satisfied  that,  if  Greek  and  Latin  are  still  to  be  ad¬ 
hered  to,  a  Graeca  Majora  Christiana  and  a  Latina  Maj  ora 
Christiana  are  desiderata  in  the  institutions  of  a  Christian 
people.  May  the  sacred  scholars  of  our  country  be  the 
first  to  redeem  Christendom  from  the  reproach  of  neither 
having  nor  teaching  such  collections! 

Sixthly. — I  have  said  that  I  apprehended  no  very  great 
difficulty,  in  finding  appropriate  text-books,  either  in  the  re¬ 
ligious,*  or  the  literary  department.  How  indeed  could  it 
be  otherwise,  with  the  rich  stock  of  materials  on  these  sub¬ 
jects,  which  we  possess,  almost  entirely  in  English,  either 
original  or  translated.  The  Horse  Mosaicse  of  Faber,  and 
the  Horae  Paulinse  of  Paley,  the  Connections  of  Shuckford, 
and  Prideaux  and  Gray,  the  Evidences  of  Grotius,  Paley 
and  Chalmers ;  the  Origines  Sacrse  of  Stillingfleet ;  the 
work  of  Bishop  Cumberland ;  the  Analogy  of  Butler,  and 
the  Minute  Philosopher  of  Berkeley,  Blackwall’s  Sacred 
Classics,  Lowth’s  Prelections,  and  his  Isaiah ;  Horseley’s 
Hosea,  Horseley’s  Sermons  on  the  Resurrection,  and  his 
Discourse  on  the  Sibyline  Oracles  ;  Horne’s  Introduction  ; 
the  Sermons  of  Hall  on  Modern  Infidelity,  of  Magee  on  the 
Atonement,  and  of  Chalmers  on  the  Modern  Astronomy;  to¬ 
gether  with  numberless  other  sermons,  tracts  and  elaborate 
works,  and  Bryant’s  gigantic  production  on  the  ancient  my¬ 
thology  ;  are  a  fund  of  piety  and  morality,  of  sound  think¬ 
ing  and  reasoning,  of  learning,  eloquence  and  taste,  alto¬ 
gether  unrivaled  by  the  whole  body  of  profane  Literature. 

I  have  thus  discharged  the  duty  laid  upon  me  by  your 
letter:  and  I  leave  the  subject,  I  trust,  with  a  well  grounded 
confidence,  in  the  hands  of  the  committee,  and  to  the  con¬ 
vention.  Your  fellow  laborer,  , 

THOMAS  S.  GRIMKE. 

The  Rev.  William  C.  Woodbridge,  Hartford,  Connecticut. 


*  If  the  Latin  work  of  CEcolampadius  on  the  Eucharist,  really  deserves 
the  praise  bestowed  on  it  by  Erasmus,  that  its  eloquence  of  style  and 
power  of  reasoning  were  such,  that  the  very  elect  must  be  deceived  by 
it,  unless  guarded  by  the  special  providence  of  God,  most  certainly  it 
ought  to  be  adopted  as  a  Text  Book,. 


ADDRESS 


AT  THE 


DEDICATION 

OF  THE 

BUILDING  IN  CHALMERS  STREET, 


DESIGNED  AS  A  DEPOSITORY 


FOR 


BIBLES,  TBilCTS  AND  SUNDAY  SCHOOL  BOOKS, 

AND  FOR 

THE  ANNIVERSARY  CELEBRATIONS 

OF 

RELIGIOUS  SOCIETIES, 

DELIVERED  ON  WEDNESDAY  EVENING,  APRIL  8,  1829* 

BY  THOMAS  S.  GRIMKE. 


16* 


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ADDRESS. 


How  lovely,  how  honorable  is  the  service  of  God !  How 
full  of  dignity  and  beauty,  the  cause  of  Religion  !  To  be 
obedient,  even  in  the  affairs  of  this  world,  to  the  wise  and 
the  good,  is  justly  esteemed  a  source  of  pleasure  and  of 
praise.  Yet,  what  comparison  is  there,  between  the  nature, 
and  the  importapce  of  the  duty,  which  bound  their  follow" 
ers  to  Alfred,  Gustavus  or  Washington,  and  those  which 
constitute  the  relation  between  God  and  Man  !  We  con¬ 
template  with  delight,  the  cause  of  ancient  Freedom  in 
Greece  and  Rome.  We  behold  with  a  feeling  more  lofty, 
pure  and  rational,  the  nobler  cause  of  British  freedom.  We 
dwell  with  an  admiration,  still  more  grateful  and  virtuous, 
with  an  awe  more  sacred  and  elevated,  on  the  cause  of  Amer¬ 
ican  freedom,  more  dignified  and  momentous,  than  aught, 
which  the  Patriot  of  Ancient  or  Modern  Europe  can  boast. 
And  yet,  what  comparison  can  exist,  between  the  perisha¬ 
ble  cause  of  civil  and  political  liberty,  and  the  eternal  cause 
of  that  liberty,  wherewith  Christ  hath  made  us  free?  How 
shall  we  liken  our  deliverance  from  the  captivity  of  war,  or 
from  the  slavery  of  civil  and  political  institutions,  to  our 
deliverance  from  the  bondage  of  corruption,  into  the  glori¬ 
ous  liberty  of  the  children  of  God  ?  What  shall  we  say  of 
him,  who  pleads,  or  suffers,  or  dies,  a  patriot  victim,  when 
compared  with  those,  who  plead,  and  suffer,  and  die,  as 
Christian  martyrs?  Our  minds  are  filled  and  exalted,  in 
contemplating  the  great  subjects  that  involve  the  happiness, 
security  and  improvement  of  nations.  Questions  of  Peace 
and  War,  of  Treaties  and  Confederacy,  of  Revolution  and 
Reform,  of  ordaining  a  Constitution,  “  to  form  a  more  per¬ 
fect  union,  establish  justice,  insure  domestic  tranquility,  pro¬ 
vide  for  the  common  defence,  promote  the  general  welfare, 
and  secure  the  blessings  of  liberty,”  are  full  of  interest, 
dignity  and  importance.  Yet,  who  would  attempt  a  paral¬ 
lel  between  them,  and  the  beauty,  the  grandeur,  the  sancti¬ 
ty  of  the  cause  of  religion  ?  How  do  they  sink  into  utter 
insignificance,  when  compared  with  the  sublime  and  holy 
subjects,  which  angels  desire  to  look  into :  with  the  Being, 


188 


and  Attributes,  and  Works  of  God;  the  Fall  and  Redemp^ 
tion  of  Man  ;  the  character  and  offices  of  Angels ;  the* 
scheme  of  Patriarchs,  and  Judges  and  Kings  ?  of  Prophets 
and  Apostles  and  Martyrs  ;  the  character  of  the  Church 
Universal,  suffering  on  earth,  triumphant  in  heaven  ;  the 
restoration  of  the  Ancient  People  of  God  ;  the  conversion 
of  the  Gentile  World;  the  banishment  of  error  and  perse¬ 
cution,  of  fraud  and  violence,  of  folly  and  corruption ;  the 
glory  and  beauty  of  the  Millenial  Church  ;  the  Day  of  Res¬ 
urrection  and  the  last  Judgment ;  the  new  heaven  and  the 
new  earth;  and  that  far  more  exceeding  and  eternal  weight 
of  glory,  which  shall  be  revealed,  in  the  spirits  of  just  men 
made  perfect,  the  inhabitants  of  the  new  Jerusalem !  How 
lovely,  how  honorable  then,  is  the  service  of  God  !  How 
full  of  dignity  and  beauty,  the  cause  of  Religion  ! 

This  service,  this  cause,  have  assembled  us  this  evening. 
We  come  in  the  fear  of  God,  and  in  the  spirit  of  love  to  our 
fellow  men,  to  dedicate  this  building  to  his  honor,  and  to 
their  good.  Humble  indeed  is  the  offering,  for  we  boast  no 
prodigal  expenditure  of  wealth,  no  splendor  and  beauty  of 
decoration,  no  triumphs  of  architectural  science.  Simple 
and  unadorned,  it  engages  our  attention  only  by  its  objects. 
These  we  know  to  be  in  harmony  with  the  glory  of  God  and 
with  good  will  to  Man.  That  is  our  noblest  inducement,  as 
fellow  servants  of  the  same  Master ;  this,  our  most  affect¬ 
ing,  endearing  motive,  as  children  of  the  same  Parent.  Be 
it  our  duty  thus  to  serve  that  Master,  and  our  joy  thus  to  bless 
those  children. 

The  building  which  we  dedicate  with  this  evening’s  so¬ 
lemnities  of  prayer  and  praise,  is  then  to  be  counted  as  noth¬ 
ing,  as  the  small  dust  of  the  balance,  in  comparison  of  its 
use.  This  and  this  only,  constitutes  its  real  beauty,  digni¬ 
ty  and  value.  Taste  and  Science  may  lavish  on  the  Thea¬ 
tre  all  the  treasured  riches  of  architecture,  sculpture  and 
painting;  yet  while  the  institution  is  such  as  the  Christian 
dare  not  approve,  how  must  he  mourn  over  the  prostitution 
of  genius,  the  prodigality  of  wealth,  and  the  waste  of  hu¬ 
man  labor!  The  ancient  world  boasted  its  Seven  Won¬ 
ders.  Of  most  of  them,  as  of  the  princes  and  nations  that 
constructed  them,  we  may  say,  in  the  language  of  truth,, 
though  of  poetry, — 

“  Not  e’en  the  ruins  of  their  pomp  remain, 

Not  e’en  the  dust  they  sunk  in,  by  the  wrath 


189 


Of  Omnipotence  offended,  hurled 
Down  to  the  bottom  of  the  stormy  deep.” 

Enough  remains,  indeed,  “  to  point  a  moral  and  adorn  a 
tale  but  we  look  in  vain  for  their  usefulness,  either  in  their 
own  day,  or  in  succeeding  ages.  And  with  what  feelings  of 
shame  and  regret  must  we  regard  them,  when  we  reflect, 
that  the  only  one,  whose  object  we  can  approve,*  lasted  but 
seventy  years,  while  the  most  useless,  extravagant,  and 
criminal,  have  endured  more  than  three  thousand.  Let  us 
go  to  the  cities,  once  so  proud  of  those  miracles  of  architec¬ 
ture  and  sculpture.  Let  us  inquire,  not  of  the  mighty  dead, 
whose  glory  lay  in  wasting  the  life  and  happiness,  time  and 
labor  of  their  subjects  or  fellow-citizens  ;  but  let  us  inquire 
of  those  subjects  and  those  citizens,  what  advantage  they 
derived  from  these  costly  and  magnificent  works  ?  Let  us 


*  Allusion  was  here  made  to  the  Colossus  and  the  Pyramids,  under  the 
impression,  that  the  image  held  in  one  hand  a  light,  to  serve  as  a  beacon 
for  vessels.  But  even  this  redeeming  quality,  I  have  been  unable  to 
verify,  in  any  of  the  authors,  whom  I  have  since  consulted.  It  is  wor¬ 
thy  of  remark,  that  this  giant  statue  is  a  singular  proof  of  the  pigmy 
character  of  Greek  navigation.  Ex  pede  Herculem  is  reversed  here. 
The  Colossus  was  105  feet  high.  Allow  56,  not  to  cavil  at  a  few  feet,  to 
be  the  height  from  the  base  to  the  hips,  which  would  be  reduced  to  about 
50  for  the  inner  line  of  the  legs.  Consider  these,  when  extended,  as 
forming,  with  a  third  side  from  foot  to  foot,  an  isosceles  triangle,  having 
a  base  of  45  feet.  We  might  suppose  an  equilateral  triangle,  but  the 
admirers  of  Chares,  Phidias  and  Praxiteles,  would  revolt  at  such  an  an¬ 
gle  (45  degrees)  as  an  outrage  on  taste.  Here,  then,  is  an  elevation  of 
about  40  feet.  Place  the  statue  on  Pedestals,  elevated  50  feet  above  the 
water,  and  we  have  the  hight  of  90  feet.  Thus  no  vessel  could  enter 
the  port  of  Rhodes,  except  through  a  narrow  passage  of  35  by  90  feet, 
or  rather  of  35  by  70:  for  no  vessel,  whose  mast  reached  above  the  knees, 
would  venture  in.  We  say  nothing  of  the  mathematical  accuracy  of 
navigation,  indispensable  to  a  vessel’s  passing  under,  as  the  books  say, 
in  full  sail,  nor  of  the  servile  passiveness  of  being  always  towed  in,  (not 
even  by  a  Steam-Boat,)  nor  yet  of  the  impossibility  of  entering  at  those 
very  times,  when  the  safety  of  the  vessel  would  most  require  it.  Suffice 
it  to  remark,  that  the  trade  of  the  Rhodians,  (for  years  the  most  commer¬ 
cial  people  of  antiquity,  and  the  founders  of  the  only  ancient  code  of 
maritime  laws)  could  have  been  carried  on  in  vessels  scarcely  equaling 
in  size,  our  coasting  sloops  and  schooners  of  the  better  class  !  The  Trade 
indeed,  of  the  Ancient  World,  whether  we  regard  the  art  of  Ship-build¬ 
ing  or  the  Science  of  Navigation,  the  enterprize  of  the  merchant  and  the 
mariner,  or  the  value  and  variety  of  the  subjects  of  trade,  is  to  that  of 
the  modern  world,  like  the  Mediterranean  lake,  compared  to  the  Pacific 
ocean. 


190 


ask  the  Roman,  how  the  Coliseum  benefited  him ;  the  Greek, 
of  what  avail  to  him  were  the  statues  of  Jove  and  Miner¬ 
va,  the  Parthenon  and  the  Ephesian  temple,  the  Mausoleum 
and  the  Colossus  ?  Let  us  ask  the  Cretan,  the  Assyrian,  the 
Egyptian,  to  say,  whether  the  Labyrinth,  the  hanging  walls 
and  gardens  of  Babylon,  or  the  Pyramids,  were  blessings 
to  them?  Would  they  arise,  as  one  man,  to  invoke  bene¬ 
dictions  on  the  monarch  and  his  ministers,  on  the  sculptor 
and  the  architect?  Not  so  ;  for  a  voice,  as  the  sound  of  ma¬ 
ny  waters,  would  come  forth  from  the  cities  of  Dead  Nations, 
to  curse  their  deceivers  and  oppressors. 

Let  us  survey,  in  imagination,  ere  yet  the  corner  stone 
was  laid,  the  spot  once  adorned  by  the  Ephesian  temple. 
Let  us  behold  the  architect,  preparing  its  spacious  site,  gath¬ 
ering  the  giant  blocks  of  marble,  arranging  his  army  of 
workmen,  and  watching,  with  all  the  anxiety  of  genius,  all 
the  sensibility  of  taste,  and  all  the  skill  of  science,  the  as¬ 
cending  fabric.  Let  us  behold  the  wealth  of  kingdoms  lav- 

o  o 

ished,  to  provide  its  imperial  columns.  Let  us  gather  into 
one  view,  the  lapse  of  more  than  two  centuries,  and  look 
upon  it,  when  the  architect  had  finished  the  labors  of  two 
hundred  and  twenty  years.  The  day  of  dedication  has 
come  :  the  whole  city  is  poured  around  it,  rejoicing  in  its 
magnificence  and  beauty  ;  sacrifices  are  offered  on  many  an 
altar;  hymns  of  adoration  are  swelling  within  and  without; 
while  at  intervals,  thousands  and  tens  of  thousands  of  voi¬ 
ces,  send  up  the  shout,  “Great  is  Diana  of  the  Ephesians.” 
And  why  this  prodigal  display  of  wealth  and  art,  this  host 
of  enthusiastic  admirers  and  worshipers?  To  honor  an 
imaginary  being,  a  cruel,  polluted  goddess,  whose  charac¬ 
ter  would  fill  a  Christian  family  with  shame  and  mourning ; 
and  even  in  the  fashionable  circles  of  our  own  country,  would 
kindle  indignation  and  horror. 

Not  such  are  the  wonders  of  the  Christian  world,  in  our 
day  and  our  nation :  not  such  the  objects,  for  which  we 
build.  Millions  upon  millions  are  not  lavished  on  palaces 
and  amphitheatres,  on  the  statues  and  temples  of  false  gods, 
vile,  cruel  and  deceitful.  But  it  is  our  glory,  that  while  we 
have  no  Coliseum,  no  Labyrinth,  no  Pyramids,  we  have  bles¬ 
sed  our  country,  adorned  our  age,  and  honored  our  species 
by  institutions,  whose  beauty  lies  in  their  simple,  practical 
character,  in  their  purity,  usefulness  and  wisdom.  We  boast 
not  here  of  our  civil  and  political  improvements  ;  the  admira- 


191 


lion  of  the  world,  the  hope  of  posterity,  the  model  of  the  wise 
and  virtuous,  among  the  patriots  of  Europe.  We  refer  to  those 
benevolent  and  valuable  institutions,  which  are  the  offspring 
of  the  Gospel,  which  honor  God,  and  bless  mankind,  which 
have  arisen,  and  continue  to  arise,  through  all  our  borders, 
and  exert  on  every  age  and  condition,  an  influence,  pure  and 
meek,  compassionate  and  holy.  We  speak  of  those,  whose 
objects  are  to  distribute  Bibles  and  Tracts ;  to  send  forth 
Missionaries  for  the  destitute  at  home,  for  the  heathen 
abroad ;  to  establish  and  support  the  Sunday  School ;  to 
convert  the  Sailor  ;  to  provide  for  the  sick  and  the  poor  ; 
to  gladden  the  hearts  of  the  deaf  and  the  dumb ;  to  promote 
education,  temperance  and  peace.  Be  these  the  wonders  of 
our  land  ;  for  they  are  indeed  pearls  above  all  price.  Who 
would  exchange  for  them,  thrice  the  Seven  Wonders  of  the 
ancient  world?  Who  does  not  rejoice,  when  he  beholds 
such  institutions,  with  their  simple,  tranquil,  charitable  spirit, 
smiling  through  all  our  land,  shedding  their  blessings  on  the 
social  and  domestic  circle,  scattering  the  treasures  of  their 
love  at  home  and  abroad,  and  sending  up  to  heaven  the  nev¬ 
er-failing  incense  of  gratitude,  supplication  and  praise? 
Had  I  the  power  to  gather  into  the  bosom  of  our  dear  coun¬ 
try,  all  the  glories  of  the  ancient  sculptors,  architects  and 
painters,  on  the  condition  that  such  institutions  should  cease 
to  exist  among  us,  I  would  hold  myself  to  have  sinned  a 
sin,  never  to  be  forgiven,  were  I  to  pause,  even  for  an  in¬ 
stant,  in  the  decision.  Those  would  indeed  make  our  coun¬ 
try  a  theatre  of  wonders,  to  the  eye  of  taste  and  science ; 
but  these  have  dedicated  her  to  the  service  and  glory  of  God, 
and  are  daily  preparing  her,  more  and  more,  to  act  with 
gratitude  and  honor,  that  noble  part,  which  becomes  a  free, 
a  peaceful,  an  educated,  a  Christian  people. 

In  the  spirit,  which  created  and  sustains  such  institutions, 
this  building  has  been  erected,  and  is  now  dedicated  as  a 
Depository  for  Bible,  Tract,  and  Sunday  School  Societies. 
No  selfish  purposes  are  to  be  answered,  no  ambitious  views 
to  be  accomplished,  no  vanity  to  be  flattered,  no  ostentation 
to  be  displayed.  Practical  usefulness  is  our  guide,  a  com¬ 
munity  of  labor  our  instrument,  and  the  good  of  our  fellow 
men,  social  and  domestic,  temporal  and  eternal,  our  end. 
Nor  are  such  institutions — I  speak  of  the  great,  as  well  as 
the  humble — limited  in  the  circle  of  their  usefulness,  or  in 
the  objects  of  their  benevolence.  Some  are  devoted  to  the 


192 


young,  the  ignorant,  and  the  destitute,  whilst  others  arfe 
taking  thought  for  the  old  and  infirm,  for  the  healthy  and  the 
instructed.  Some  are  dressers  of  the  vineyard  at  home, 
whilst  others  have  gone  forth  as  reapers,  in  the  plenteous 
harvest  of  foreign  fields.  Every  age  and  condition,  every 
variety  of  human  character,  every  evil  incident  to  mortality, 
experiences  the  guardian  kindness  of  one  or  other  of  these 
institutions.  And  yet,  against  some  of  them,  objections 
have  been  raised,  which  condemn  their  views*  deny  their 
obligations,  and  question  their  usefulness. 

►Sometimes,  it  is  said,  that  it  is  no  part  of  our  duty  or  in- 
terest,  to  set  aside,  for  the  good  of  other  countries,  a  por¬ 
tion  of  our  wealth  and  of  our  services  ;  that  whilst  the  poor 
and  ignorant,  the  vicious  and  unconverted,  abound  in  our 
own  land,  they  should  be  the  sole  objects  of  our  care.  But, 
assuredly,  he,  who  said  to  us,  freely  ye  have  received,  freely 
give,  could  never  hold  us  guiltless,  if  having  received  liber¬ 
ally  at  his  hands,  we  should  only  give  to  such  of  his  chil¬ 
dren,  as  are  our  fellow  citizens,  and  not  to  all,  as  our  breth¬ 
ren.  And  as  it  has  pleased  our  heavenly  father  to  command, 
that  prayer  and  supplication  be  made  for  all  men,  can  we 
believe  that  we  shall  escape  condemnation,  if  we  give  to  the 
heathen  our  prayers,  but  deny  to  them  any  portion  of  our 
time,  and  labor,  and  riches  ?  Besides,  if  the  argument 
avail,  we  ought  to  spend  no  part  of  our  income,  out  of  our 
own  immediate  families,  while  a  single  member  is  unprovi¬ 
ded  in  any  thing.  But,  do  we  not  see,  that  all  men  are  re¬ 
lated  to  us,  and  have  claims  upon  us,  as  their  brethren, 
under  the  Christian  system,  just  as  our  fellow  citizens  of  the 
same  town  or  country,  are  connected  with  us,  under  the 
same  charter  or  constitution?  We  are  bound  to  our  fami¬ 
lies,  by  the  ties  of  natural  love  ;  to  our  neighbors,  by  the 
bonds  of  social  intercourse  ;  to  our  countrymen,  by  the  ob¬ 
ligations  of  patriotism  ;  to  our  fellow  men,  by  the  commands, 
and  promises,  and  hopes  of  the  Gospel.  And  if  the  human 
race  be  indeed  but  one  family,  though  dwelling  in  different 
lands,  as  brothers  and  sisters  often  reside  in  different  cities, 
or  villages,  or  countries  :  and  if  the  Gospel  be  the  Charter, 
the  Constitution,  ordained  for  the  government  of  the  whole 
human  race,  to  the  end  of  Time,  then  are  our  obligations  to 
the  heathen  of  the  highest  authority.  Shall  we  not  indeed, 
imitate  the  example  of  him,  who,  although  he  sent  forth  his 
disciples,  before  his  ascension,  only  to  the  lost  sheep  of  the 


193 


house  of  Israel,  yet  ordained  as  the  unchangeable  law  of 
his  church,  that  they  should  go  out  into  all  the  world,  and 
preach  the  Gospel  to  every  creature  ?  They  waited  not, 
till  the  whole  land  of  Judea  was  christianized  ;  for  then 
had  they  waited  until  this  day,  and  waited  in  vain.  It  was 
in  an  age  of  miracles,  that  the  Spirit  commanded  Philip  to 
draw  nigh  to  the  Ethiopian  ;  that  a  vision  taught  Peter,  what 
God  hath  cleansed,  call  not  thou  common  or  unclean  ;  that 
a  man  of  Macedonia  appearing  by  night  said  to  Paul,  “Come 
over  into  Macedonia,  and  help  us.”  Now,  whatsoever  things 
were  written  aforetime,  were  written  for  our  admonition: 
and  shall  we  profit  nothing  by  the  heavenly  examples  of  the 
Scripture  record,  speaking  as  never  man  spake,  teaching  as 
never  man  taught  ?  Shall  we  await,  until  the  Angel,  or 
the  dream,  or  the  vision,  sent  to  Prophets  and  Apostles,  shall 
come  to  enlighten  our  understandings  and  open  our  hearts  ? 
In  vain  may  we  wait ;  for  if  we  hear  not  Moses  and  the 
Prophets,  neither  should  we  be  persuaded,  though  one  rose 
from  the  dead.  And  if  we  thus  wait,  for  some  star  to  lead 
our  way,  even  the  mild  reproof,  “  ye  men  of  Galilee,  why 
stand  ye  gazing  up  into  heaven?”  shall  not  be  vouchsafed 
to  us. 

But  there  are  others,  who  object  to  the  Bible  and  the  Mis¬ 
sionary,  and  the  Tract  Society,  upon  the  ground,  that  the 
results  produced  are  so  disproportionate  to  the  means  em¬ 
ployed.  Is  this  the  argument  of  the  Christian  or  of  the  In¬ 
fidel  ?  If  of  the  Christian,  is  he  a  Christian  in  spirit  and  in 
truth;  or  one,  who  hath  the  form,  but  denies  the  power  of 
godliness  ?  Assuredly,  no  real  Christian,  who  hath  dedica¬ 
ted  his  thoughts,  and  his  words,  and  his  deeds  to  the  service 
of  God,  will  ever  admit  the  force  of  such  an  argument. 
His  maxim  is,  to  search  the  Scriptures,  to  be  obedient  to 
their  holy  commands,  and  to  leave  the  issue  to  God.  To 
him,  the  walks  of  duty  are  ways  of  pleasantness,  and  paths 
■of  peace  ;  for  he  knows  that  he  stands  by  faith,  and  he  feels 
that  he  labors  in  love.  Is  lie  able  to  do  and  to  give  much, 
— he  is  content,  knowing  that  God  will  do  with  the  abun¬ 
dance  of  his  offerings,  just  as  much  or  as  little,  as  he  sees 
to  be  right.  Is  he  able  to  do  and  to  give  but  little- — still  he 
is  satisfied  ;  because  he  knows,  (if  God  should  so  ordain) 
that  his  mite  may  become  as  the  mustard  seed  of  the  para¬ 
ble.  The  faithful  disciple  will  then  do  what  duty  requires 
of  him,  not  indeed  regardless  of  consequences,  but  leaving 

17 


194 


them  with  enlightened  faith  and  cheerful  resignation,  to  be 
unfolded,  at  his  own  appointed  season,  and  in  Isis  own  ap¬ 
pointed  mode,  by  the  Author  of  all  causes,  and  the  controller 
of  all  events.  To  the  nominal  Christian,  what  answer  shall 
we  give  ?  If  he  supports  such  societies  by  stated  contribu¬ 
tions  because  he  believes  the  truth  and  excellence  of  Chris¬ 
tianity,  he  has  decided  the  question.  If  he  does  not,  I  would 
ask  him  to  look  abroad  for  abundant  illustrations,  through 
the  works  of  Creation,  of  Providence,  of  Redemption.  Of 
Creation — for  the  myriads  of  trees  and  plants,  the  undiscov¬ 
ered  treasures  of  the  ocean  and  the  mine,  that  have  never 
rendered  any  service  on  our  earth,  as  far  as  we  are  able  to 
comprehend  their  use,  reprove  his  presumptuous  reasoning. 
Of  Providence — for  sunlight  and  shade,  dew  and  rain,  the 
vicissitudes  of  the  seasons,  and  all  the  fair  variety  of  things, 
have  been  useless,  so  far  as  we  know,  in  millions  upon  mil¬ 
lions  of  instances.  Of  Redemption — for  God  himself  has 
said,  that  many  are  called,  but  few  are  chosen  ;  and  yet  the 
scheme  of  redemption  embraces  all  mankind.  And  when 
we  reflect,  that  even  under  the  ministry  of  the  Savior  him¬ 
self,  the  primitive  church  contained  only  a  few  hundreds  of 
disciples,  how  shall  we  sutler  an  apparent  disproportion  be¬ 
tween  the  means  and  the  results,  to  influence  our  judgment? 
Let  us  rather  believe  that  our  heavenly  Father  hath  with¬ 
held  an  abundant  blessing  on  our  exertions,  because  the 
Christian  world,  in  the  narrow-minded  spirit  of  a  miser, 
hath  sent  forth  gleaners  into  the  field,  few  and  far  between, 
instead  of  a  host  of  laborers,  to  reap  the  riches  of  an  over¬ 
flowing  harvest.  To  the  unbeliever,  we  shall  make  no  re¬ 
ply.  If  he  acknowledges  the  wisdom  and  usefulness  of  the 
Christian  system,  even  in  a  temporal  point  of  view,  we  should 
only  address  to  him  the  argument,  already  offered  to  the 
nominal  Christian.  And  if  he  denies  them,  we  should  hold 
all  reasoning  with  him  to  be  folly. 

But  there  are  those  who  complain  of  the  thousands  ex¬ 
pended  annually,  in  forwarding  the  ends  of  religious  socie¬ 
ties.  The  children  of  this  world  cast  their  mites  by  tens 
of  thousands  on  the  altars  of  vice  and  fashion.  The  Thea¬ 
tre  alone,  swallows  up  in  one  year,  as  in  a  fearful,  mighty 
Maelstrom,  more  of  our  wealth,  than  all  the  religious  socie¬ 
ties  of  the  union.  The  gambling  table,  inexorable  as  death, 
insatiable  as  the  grave,  consumes  its  hundreds  of  thousands; 
while  the  Demon  of  Ardent  Spirits  levies  a  yearly  tribute 


195 


of  twenty-eight  millions.  The  children  of  this  world  are 
indeed  wiser  than  the  children  of  light;  those  jpour  out  their 
pleasures,  with  a  spendthrift  joy,  at  the  shrine  of  vice,  and 
luxury,  and  fashion ;  but  these,  in  the  cause  of  God,  and  of 
eternity,  and  of  perishing  souls,  too  often  yield  up  with  re¬ 
luctance,  even  the  crumbs  that  fall  from  their  tables.  The 
primitive  Christians  dedicated  to  charitable  uses,  the  tenth 
of  their  income  ;  but  a  great  majority  of  modern  Christians 
are  content  to  give,  some  the  thirtieth,  some  the  sixtieth, 
and  some  even  the  hundredth  part.  May  the  day  yet  come, 
and  may  its  dawn  have  arisen,  even  now  on  our  dear  coun¬ 
try  ;  when  her  people,  so  privileged,  and  blessed  and  honor¬ 
ed  by  God,  shall  bestow,  with  a  prodigal  gratitude,  on  the 
noble  institutions  of  Religion,  Literature,  and  Benevolence, 
those  thousands  and  tens  of  thousands  now  wasted,  like 
showers  in  the  desert,  on  crimes  and  vices,  on  follies  and 
and  fashions  ! — And  as  for  those,  who  have  dedicated  a  por¬ 
tion  of  their  worldly  goods  to  the  erection  of  this  building, 
they  have  the  delightful  assurance,  that  it  is  an  offering  ac¬ 
ceptable  to  the  God  of  Love.  Never  will  they  repent  of 
such  an  appropriation  ;  for  it  well  becomes  them  as  Chris¬ 
tians,  Patriots,  and  Philanthropists. 

This  building  is  set  apart  principally  as  a  Depository  for 
Bibles,  Tracts,  and  Sunday  School  Books,  and  to  accommo¬ 
date  them  and  other  Societies  of  a  kindred  character,  in  the 
celebration  of  their  Anniversaries.  I  have  said  that  no  build¬ 
ing  can  have  any  value,  in  the  estimation  of  good  sense  and 
virtue,  except  its  object  be  such  as  they  can  approve.  Let 
us  then  examine  the  ends  proposed,  in  setting  apart  this 
building  from  the  ordinary  uses  of  worldly  affairs.  As  a 
Depository,  its  true  character  is  to  be  found  in  the  Books 
and  Pamplilets,  which  are  to  be  kept  continually  on  hand  for 
distribution.  No  one  acquainted  with  the  operations  of  the 
Societies  above  referred  to,  can  doubt  the  expediency  of  pro¬ 
viding  this  fountain,  whence  may  issue  those  living  waters, 
that  are  destined  to  refresh  and  to  make  glad  the  city  of 
our  God.  I  have  already  considered  the  general  arguments 
against  religious  Associations ;  and  I  shall  now  offer  some 
views  in  favor  of  those,  to  patronize  which,  is  the  primary 
object  of  this  building. 

1.  And  first  as  to  the  Bible. 

That  the  distribution  of  the  Scriptures  should  have  been 
so  much  neglected  for  nearly  three  hundred  years,  by  Prot- 


196 


estant  Nations,  is  matter  of  astonishment  and  sorrow.  They, 
who  had  boldly  asserted  and  triumphantly  vindicated  the 
liberty  of  conscience,  the  duty  of  private  judgment,  and  the 
simple,  fundamental  truth,  that  the  Bible  is  the  religion  of 
Protestants,  they,  yes,  even  they  overlooked  the  grand, 
practical  improvement  of  their  victory.  Even  the  contro¬ 
versial  spirit  of  the  first  age  of  the  Reformation,  seems 
hardly  to  account  for  such  an  oversight.  Perhaps  the  want 
of  education  in  the  people  at  large,  is  the  only  satisfactory 
explanation,  and  the  only  reasonable  excuse.  Hence  the 
vast  progress  in  general  education  since  that  era,  more  es¬ 
pecially  in  these  United  States,  leaves  us  without  an  apolo¬ 
gy.  The  many  and  great  improvements  in  the  Art  of  Print¬ 
ing,  in  our  day  and  our  country,  and  especially  in  the  ster¬ 
eotype  department,  place  the  obligation  on  still  higher 
ground.  The  difficulty  of  distributing  Bibles,  when  manu¬ 
script  copies  only  were  known,  must  have  been  almost  in¬ 
superable  ;  and  it  is  matter  of  surprise,  not  that  so  many, 
comparatively  speaking,  were  distributed  in  manuscript, 
before  the  invention  of  Printing,  as  that  so  few  printed  co¬ 
pies  were  scattered  abroad,  after  the  close  of  the  fifteenth 
century.  It  well  becomes,  then,  the  people  of  this  Repub¬ 
lic,  the  noblest  fruit  of  the  Reformation,  the  fairest  star  in 
the  galaxy  of  Protestant  nations,  to  scatter  the  Scriptures 
with  a  liberal  hand,  throughout  their  own,  and  all  other 
countries.  < 

Two  considerations  decide  my  opinion  on  this  subject. 
First — The  analogy,  gathered  from  received  opinions  and 
practices,  as  to  political  institutions,  convinces  us,  that  the 
distribution  of  the  Scriptures  is  a  duty  equally  clear,  in  its 
obligation  and  expediency.  All  must  admit,  that  an  igno¬ 
rance  of  their  own  institutions,  becomes  slaves,  and  not  free¬ 
men.  To  have  a  Constitution,  and  not  to  know  and  under¬ 
stand  it,  may  well  characterize  the  subjects  of  a  tyrant,  but 
not  the  citizens  of  a  representative  democracy.  And  what 
are  the  Scriptures,  but  the  constitution  of  our  country,  as  a 
religious  community,  acknowledging  obedience  to  the  law  of 
the  Scriptures,  as  our  best,  and  safest,  and  most  honorable 
guide.  Banish  from  our  land  the  knowledge  of  our  politi¬ 
cal  institutions,  and  how  soon  would  our  boasted  freedom 
perish !  Take  away  from  us  our  religion,  and  not  only  our 
liberty  would  die,  but  we  should  be  a  changed  people,  in 
domestic  and  social  happiness,  in  public  apd  private  irm 
provement, 


19? 


My  second  reason  is  found  in  the  fact,  that  the  people  of 
Chis  country  are  striving  with  enlightened  zeal,  and  unwea¬ 
ried  diligence,  to  carry  into  practice,  a  scheme  of  general 
instruction.  And  what  book  is  adapted,  like  the  Scriptures, 
to  every  stage  in  the  progress  of  education  ?  What  vol¬ 
ume  fits  the  human  mind  equally,  in  all  the  various  forms  of 
its  capacity,  and  all  the  various  states  of  its  knowledge  ? 
Where  shall  we  look  for  such  a  collection  of  history,  the 
most  important  and  authentic ;  of  eloquence  the  most  dig¬ 
nified  and  affecting;  of  philosophy,  the  most  comprehen¬ 
sive,  profound  and  useful;  of  poetry,  the  loveliest  and  pu¬ 
rest,  the  most  sublime  and  pathetic  ?  In  vain  may  we  search 
the  treasures  of  ancient  and  modern  genius  and  learning, 
for  a  volume  equally  important,  to  the  old  and  the  young,  the 
wise  and  the  ignorant,  the  prosperous  and  the  unfortunate, 
the  happy  and  the  miserable,  the  great  and  the  humble,  the 
ruler  and  the  citizen.  In  every  state  of  society,  under  all 
forms  of  government,  in  peace  or  in  war,  during  national 
happiness  or  national  adversity,  and  amidst  all  the  variety  of 
revolutions,  to  which  States  are  subject,  the  Bible  is  the  on¬ 
ly  book,  that  is  equally  indispensable.  How,  then,  can  we 
doubt  for  a  moment,  the  obligation  and  expediency  of  scat¬ 
tering  it  far  and  wide,  as  the  precious  manna,  provided  for 
us  and  our  fellow  men,  in  our  journey  through  the  wilder¬ 
ness  of  this  world  ?  And  must  we  not  concede,  that  the  Bi¬ 
ble  is  the  only  true  foundation,  on  which  to  build,  whether 
we  look  to  the  mind  or  to  the  heart,  to  principle  or  example, 
to  character  or  conduct?  Who  then,  is  prepared  to  ques¬ 
tion,  who,  indeed,  is  not  prepared  to  admit,  that  the  bible 

IS  THE  ONLY  TRUE  BASIS  OF  ALL  EDUCATION,  ill  the  infant 

and  the  primary  school,  in  the  Academy,-  the  College,  and 
the  University  ?  Well  may  we  mourn,  with  mingled  shame 
and  remorse,  since  we  must  confess,  that  even  our  country, 
the  land  of  Religion,  pure,  simple  and  free,  of  enlightened 
reason,  and  sound  practical  sense,  has  never  yet  realized 

the  SUPREME  IMPORTANCE  OF  THIS  GREAT  TRUTH.  May 

the  Teachers  in  all  our  Seminaries,  reflect  on  this  solemn 
truth,  the  Bible  is  the  only  true  basis  of  all  education.  May 
the  Clergy,  on  whom  rests  so  large  a  share  of  the  responsi¬ 
bility  of  instruction,  and  of  all  our  schemes  of  mental  im¬ 
provement,  meditate  on  this  neglecteu'truth,  the  Bible  is  the 
only  true  basis  of  all  education.  Let  them,  and  I  speak  em¬ 
phatically  to  them,  as  the  noblest  order  of  teachers,  let  them 

17* 


198 


remember,  that  the  Bible  only  can  fit  us  for  the  company 
of  angels,  and  the  presence  of  God  ;  that  man  is  educated 
in  the  school  of  Time,  to  fit  him  for  the  concerns  of  Eterni¬ 
ty  ;  that  life  is  to  be  spent  here  in  preparation  for  heaven ; 
that  the  Bible ,  therefore ,  as  the  only  true  basis  of  our  eter¬ 
nal,  must  be  the  only  true  basis  of  our  temporal  education. 
Go  on,  then,  ye  friends  and  servants  of  the  Bible  Cause. 
Rest  not  from  your  labors  of  faith  and  love,  till  the  pious 
wish  of  George  the  Third,  incomparably  more  noble  and 
benevolent  than  that  of  Henry  the  Fourth,  shall  have  been 
accomplished  :  and  not  a  family  within  our  borders,  shall  be 
destitute  of  the  Scriptures.  Be  it  then  your  delightful  duty, 
to  go  forth  as  pioneers  in  the  cause  of  Christian  improve¬ 
ment:  to  prepare  the  way  of  the  Lord,  to  make  straight  in 
the  desert  a  highway  for  our  God  :  and  to  lay  the  founda¬ 
tions,  broad  and  deep,  durable  and  extensive,  of  a  purer 
and  better,  of  a  more  practical  and  harmonious  scheme  of 
Christian  education. 

2.  The  second  object  of  this  building  is,  to  provide  a  suit¬ 
able  Depository  for  the  Tract  Society.  When  we  consider, 
that  until  the  institution  of  such  Societies,  pamphlets  were 
chiefly  employed  in  controversy ,  we  rejoice  to  find  that  they 
have  thus  become  instruments  of  so  much  good.  Voltaire 
employed  them  for  the  destruction  of  religion,  we  employ 
them  in  the  cause  of  piety  and  benevolence.  Allow  me  to 
recommend  the  object  of  this  Society,  to  your  approbation 
and  patronage,  by  several  reasons,  derived  from  their  na¬ 
ture.  The  great  improvement,  which  has  taken  place  with¬ 
in  a  few  years,  in  the  style  and  subjects,  in  the  form  and 
appearance  of  Tracts,  justifies  a  warmer  commendation, 
than  would  otherwise  be  correct.  The  adoption  of  narrative 
Tracts,  to  so  great  an  extent,  in  preference  to  those  of  doc¬ 
trinal,  sectarian,  or  merely  preceptive  character,  may  well 
be  mentioned  with  the  highest  satisfaction.  Such  as  those 
are  written  after  the  model  of  the  Savior’s  parables,  so  beau¬ 
tiful,  touching  and  practical ;  and  many  of  them  are  admi¬ 
rably  fitted  to  engage  the  attention  of  the  young,  and  in¬ 
deed  of  every  age  and  condition  in  life.  Thus  teaching, 
after  the  approved  mode  of  the  Scriptures,  they  contribute 
to  form  an  early  taste  for  reading  ;  and  to  fashion  the  youth¬ 
ful  mind  and  heart,  in  conformity  with  the  pure  and  simple 
standard  of  the  Gospel.  Nor  must  it  be  forgotten,  that  they 
are  an  excellent  auxiliary  in  education,  and  do  much  to  train 


199 


the  understanding  and  affections,  for  the  instruction  and  dis¬ 
cipline  of  schools.  They  exercise  also,  a  most  salutary  in¬ 
fluence  on  the  young,  by  exhibiting  so  many  practical  proofs 
of  the  excellence  of  Christianity,  by  winning  them  insensi¬ 
bly  and  persuasively,  to  the  love  and  imitation  of  scriptural 
sentiments  and  conduct,  and  by  so  preparing  the  mind  and 
heart,  that  the  young  grow  up  unconsciously,  with  a  settled 
belief  in  the  truth  and  divine  authority  of  revelation.  Nor 
must  we  omit  to  mention,  that  Tracts  are  a  great  advantage, 
not  only  to  children,  but  likewise  to  persons  of  every  other 
age.  Those,  who  have  neither  time,  nor  patience  for  the 
perusal  of  a  volume,  readily  and  willingly  spend  an  hour,  in 
the  reading  of  these  little  pamphlets.  In  how  many  instan¬ 
ces  do  we  not  know,  that  they  have  produced  a  happy  change 
in  the  lives  of  those,  who  had  read  them  !  And,  can  we  doubt, 
that,  like  all  other  sources  of  virtuous  influence,  they  have  en¬ 
lightened  the  ignorant,  encouraged  the  desponding,  strength¬ 
ened  the  weak  and  confirmed  the  wavering,  in  thousands  of 
instances,  unknown  to  their  Patrons  and  Benefactors.  In 
this  point  of  view,  we  desire  to  place  the  cause  of  the  Tract, 
on  the  same  ground,  on  which  experience  places  the  exam¬ 
ple  of  a  good  man.  He  himself  but  rarely  knows  the  bless¬ 
ed  effects,  resulting  from  the  model  of  living  excellence, 
which  he  continually  presents  to  the  public  ;  and  even  his 
friends  and  acquaintances  have  but  an  imperfect  knowledge 
of  the  benefits,  that  flow  from  his  virtuous  conduct,  within 
his  social  circle,  much  less  within  the  sphere  of  the  commu¬ 
nity,  in  which  he  lives.  Yet,  although  we  neither  see  nor 
hear  of  them,  we  have  no  doubt  that  a  blessing  has  been  shed 
upon  numbers  around  him,  by  the  faithfulness  of  his  obe¬ 
dience  to  God,  and  the  benevolence  of  his  services  to  Man. 

3.  The  third  object  of  this  building  is,  to  furnish  a  De¬ 
pository  for  the  Sunday  School.  The  general  adoption  of 
this  system,  among  Christians,  is  a  satisfactory  proof  of  its 
many  excellences.  Like  every  other  scheme  of  instruction, 
which  prepares  the  way  for  the  succeeding  part  of  the  course, 
this  fills  up  an  important  blank  in  the  education  of  most 
young  persons.  Some,  it  is  true,  would  be  as  well  informed 
in  religious  matters,  though  not  a  Sunday  School  existed  ; 
but  the  number  of  these  is  unquestionably  small.  I  believe, 
I  err  not  in  the  opinion,  that  numbers  would  remain  untaught, 
where  one  would  be  what  he  should  be.  How  admirable, 
then,  is  the  scheme,  which  rescues  the  many  from  ignorance 


and  wickedness!  which  makes  them  models  of  virtue,  in¬ 
stead  of  examples  of  vice  !  How  worthy  of  our  veneratioir 
and  patronage  is  a  system,  whose  purifying,  ennobling  influ¬ 
ences,  cling,  as  with  a  mother’s  love,  to  the  character  of  chil¬ 
dren  :  and,  exerting  through  life,  an  unexampled  power  over 
their  habits  and  affections,  have  saved  them,  almost  invaria¬ 
bly  from  the  degradation  of  folly,  and  the  misery  of  sin  ! 
I  shall  not  dwell  on  the  various  arguments  in  favor  of  Sun¬ 
day  Schools;  for  the  fact  just  mentioned,  and  the  hundreds 
of  thousands  of  children,  brought  under  their  blessed  ope¬ 
ration,  sufficiently  attest  their  capacity  to  do  good,  and  the 
actual  benefits  derived  from  them. 

Let  us  not  be  impatient  as  to  the  results,  that  may  be  ex¬ 
pected  to  flow  from  the  institutions,  of  which  I  have  spoken. 
That  noble,  extensive,  durable  effects  will  arise  from  them, 
cannot  be  doubted.  Let  us  reflect  on  the  few  and  simple 
elements  which  constitute  our  admirable  state  of  society  and 
form  of  government.  Let  us  remember,  that  our  people 
continued  a  century  and  a  half,  as  it  were  in  a  state  of  pro¬ 
bation,  under  their  influence,  before  they  began  to  produce 
those  visible  fruits,  which  now'  adorn  and  bless  our  native 
country.  Let  us  consider,  how  imperfectly  we  ourselves 
comprehended  our  actual  situation  and  prospects,  even  after 
the  great  principles  of  our  society  and  government  had  be¬ 
gun  to  develope  themselves.  Let  us  look  back  on  the  pro¬ 
phetic  sketches  of  Edmund  Burke,  either  not  understood  in 
their  day,  or  ridiculed  as  visionary.  In  all  these  things,  wc 
may  behold  a  happy  illustration  of  the  future  progress  of 
Society  in  these  United  States,  under  the  religious,  and  mo¬ 
ral,  and  literary  influences,  of  which  I  have  spoken.  Even 
now,  when  we  behold  the  glorious  triumph  of  our  experi¬ 
ment  in  government  thus  far,  we  find  it  impossible  to  trace, 
through  all  their  changes,  and  under  all  the  various  forms  of 
their  subtle  agency,  the  principles  that  have  worked  togeth¬ 
er  for  our  good,  in  a  manner  unexampled  in  the  history  of 
Nations.  How  then  shall  wre  hope  to  discover  by  anticipa¬ 
tion,  the  results  that  must  arise  from  the  select  and  all-per¬ 
vading  influence  of  the  Bible,  the  Tract,  and  the  Sunday 
School  ?  That  they  must  and  will  produce  deep  and  last¬ 
ing  effects  on  the  heart  and  mind,  and  through  them  on  our 
entire  character,  social  and  domestic,  private  and  public, 
cannot  be  questioned.  That  their  operation  will  be  emi¬ 
nently  beneficial,  must  be  conceded ;  because  they  harmo- 


201 


nize  so  perfectly  with  the  whole  character  of  our  institutions, 
and  with  the  spirit  of  the  Gospel. 

We  feel  a  deep  and  solemn  conviction,  that  our  country 
has  been  destined,  in  the  order  of  Providence,  to  make  the 
fairest  experiment  on  the  principles  of  popular  government; 
and  may  we  not  well  believe,  that  by  the  same  appointment, 
we  have  been  set  apart,  a  peculiar  people,  to  make  the  still 
greater,  better,  nobler  experiment,  on  the  pure  elements  of 
Christianity,  in  their  simplest  forms  and  combinations.  Be 
it  our  duty  to  realize  the  affecting  solemnity,  the  deep  re¬ 
sponsibility  of  such  a  situation.  Let  us  then  go  forth,  as 
fellow  laborers  in  this  holy  cause ;  the  more  interesting,  be¬ 
cause  it  has  been  entrusted,  not  to  the  ancient,  learned  and 
experienced  states  of  Europe,  but  to  a  young  Republic  of 
the  New  World.  Our  Fathers,  unconscious  of  the  magni¬ 
tude  of  the  charge,  dedicated  themselves  and  their  children, 
as  in  the  presence  of  all  mankind,  to  this  honorable  service. 
They  have  acted  well  the  part  assigned  them,  and  it  becomes 
not  us  to  shrink  from  the  obligations,  that  have  descended 
on  us,  with  the  glorious  heritage  of  Americans.  That  her¬ 
itage  consists  in  the  principles,  which  constitute  us  a  free, 
an  educated,  a  peaceful,  and  pre-eminently  a  Christian  peo¬ 
ple.  That  pledge  can  only  be  redeemed  by  obedience  to 
the  Gospel,  and  by  a  liberal  patronage  of  all  Christian  insti¬ 
tutions.  Be  it  then  our  duty  and  delight  thus  to  acknowl¬ 
edge  in  our  hearts,  and  show  forth  in  our  lives,  “how  love¬ 
ly,  and  honorable  is  the  service  of  God !  how  full  of  digni¬ 
ty  and  beauty  the  cause  of  religion  !” 


* 


/ 


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